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PUBLISHED    BY 

HOUGHTON  MIFFLIN  COMPANY 


GLEANINGS    FROM     OLD    SHAKER"  JOURNALS. 

Illustrated. 
BRONSON   ALCOTT'S   FRUITLANDS.     Illustrated. 


GLEANINGS  FROM 
OLD  SHAKER  JOURNALS 


S^-'V     ^ 

4 

i 

Hfik  ,--*~ 

P 

i^Hv^l 

ELDRESS   JOSEPHINE   GILSON 
As  she  was  in  1S96 


GLEANINGS  FROM 
OLD  SHAKER  JOURNALS 


COMPILED    BY 
CLARA   ENDICOTT   SEARS 

Author  of  "Bronson  Alcotfs  Fruitlands" 


WITH    ILLUSTRATIONS 


BOSTON    AND    NEW    YORK 
HOUGHTON   MIFFLIN    COMPANY 

1916 


COPYRIGHT,    I916,    BY    CLARA   KNDICOTT   SEARS 
ALL    RIGHTS   RESERVED 

Published  October  iqib 


PREFACE 

From  an  historical  standpoint,  the  Shaker  Village  at 
Harvard,  Massachusetts,  holds  a  unique  position  among 
the  Shaker  Communities,  having  been  the  headquar- 
ters of  Mother  Ann  Lee  during  that  period  in  which  she 
spread  her  gospel  through  the  Eastern  States  at  the 
end  of  the  eighteenth  century.  All  that  happened  there 
at  that  time  and  in  the  years  that  followed,  especially 
up  to  1853  and  thereabouts,  is  of  great  psychological 
interest,  as  well  as  forming  a  chapter  in  our  New  Eng- 
land history  that  should  not  be  allowed  to  fade  into  the 
Past  unrecorded. 

The  wall  of  reserve  and  inaccessibility  with  which 
the  Shakers  have  surrounded  themselves  has  made  it 
well-nigh  impossible  before  now  to  penetrate  beyond  a 
certain  point  into  the  mysteries  of  their  industrious 
lives,  so  intricately  interwoven  with  mysticism  and  the 
practice  of  almost  perpetual  adoration.  But  the  old 
antagonism  between  them  and  "the  world"  has  long 
since  died  away,  and  the  religious  excesses  of  the  old 
days  which  caused  such  panic  of  fear  and  superstition 
would  be  as  foreign  to  the  modern  Shakers  as  they  would 
be  to  any  outside  of  their  faith.  In  the  towns  surround- 
ing their  villages  they  are  regarded  as  peaceful,  honest 
citizens,  and  are  held  in  affectionate  esteem. 

Clara  Endicott  Sears 


CONTENTS 

Introduction xi 

I.  Shadrack  Ireland  and  the  Square  House    .      .  i 

II.  The  Origin  of  the  Shakers 5 

III.  Ann  Lee 9 

IV.  The  Voyage  and  Landing 16 

V.  The  Settlement  in  the  Wilderness        ...  20 

VI.  Mother  Ann  tells  of  her  Sufferings    ...  25 

VII.  Sowing  the  Seed 32 

VIII.  The  Arrival  at  the  Square  House  ....  36 

IX.  Mother  Ann's  Ministration 44 

X.  How  Jemima  Blanchard  became  a  Shaker  Sister  .  50 

XI.  Harvard  Hostility  to  the  Shakers  ....  59 
XII.  Describing   the   Appearance   of    Mother   Ann, 

Father  William,  and  Father  James     ...  64 

XIII.  The  Journey  to  Enfield  and  back   ....  72 

XIV.  Driving   the  Out-of-Town  Shakers  from   Har- 

vard    80 

XV.  Visit  to  the  Harvard  Shakers  in  1782  by  Gov- 
ernor Plummer  of  New  Hampshire  ...      .92 

XVI.  A  Respite  at  the  Square  House       ....  96 

XVII.  The  Mob  at  Elijah  Wilds's 105 

XVIII.  The  Final  Exit  from  Harvard 115 


via  CONTENTS 

XIX.  The  Last  Days 149 

XX.  Father   James's    Short    Ministry    and    Early 

Death 159 

XXI.  The  Vindication  of  Mother  Ann's  Character   167 
XXII.  The  Gathering  of  the  Church  at  Harvard    .  176 

XXIII.  The  Revival  of  1807 187 

XXIV.  The  Wave  of  Mystic  Symbolism     ....  199 
XXV.  The  Harvard  Shaker  Industries    ....  222 

XXVI.  The  Herb  Department 249 

XXVII.  Manners  and  Customs 257 

XXVIII.   The    Philosophers    at    Fruitlands    and    the 

Shakers 262 

XXIX.  Harvard  Recollections 273 

XXX.  Who  was  Leoline? 278 

Conclusion 287 

Appendix 291 


ILLUSTRATIONS 

Eldress  Josephine  Gilson  as  she  was  in  1896  .  Frontispiece 
A  Little  Band  of  the  Faithful  leaving  the  Shaker  Meet- 
ing-House on  the  Sabbath  in  1916 xii 

The  Square  House,  built  in  1769 2 

Isaac  Willard's  House,   where  Mother  Ann  and   the 

Elders  stopped  on  their  way  to  the  Square  House  .  38 
The  House  of  Thaddeus  Pollard,  showing  the  Tree  to 

which  the  Mob  tied  Abijah  Worster 90 

Elijah  Wilds's  House  at  Shirley, where  the  Mob  attacked 

the  Shakers 106 

The  Marble  Shaft  in  the  Woods  bordering  the  Highway 

where  Father  James  and  Father  William  were  Beaten  iio 

The  Shaker  Village  at  Harvard,  Mass 178 

The  Sacred  Dance  (with  upturned  palms)  ....  182 
The  Sacred  Dance  (shaking  the  hands)       .      .      .      .192 

Eldress  Maria  Foster 200 

The  Sacred  Whirling  Dance  which  induced  the  Gift  of 

Prophecy  when  the  Dancer  fell  in  a  Trance  .  .  .  204 
The  Avenue  leading  to  the  Holy  Hill  of  Zion  at  the 

Shaker  Village,  Harvard 208 

The  Sacred  Dance  on  the  Holy  Hill  of  Zion         .      .212 

The  Men's  Shop 222 

The  Stone  Barn 222 


x  ILLUSTRATIONS 

The  Old  Mill  at  the  Shaker  Village,  where  the  Spools, 
Broom  Handles,  Sieve  Rims,  etc.,  were  made       .      .  226 

Eldress  Olive  Hatch 230 

All  that  remains  of  the  Place  of  Worship  on  the  Holy 
Hill  of  Zion  at  Harvard  Shaker  Village  ....  234 

A  Group  of  Young  Believers 238 

Elder  John  Orsment,  Jr 240 

Elder  Elijah  Myrick  in  his  Youth 240 

Eldress  Eliza  Babbitt 242 

Elder  Ezra  Newton  244 

Elder  Simon  T.  Atherton 244 

The  Schoolhouse         250 

The  Herb  House 250 

Shaker  Sisters  Labelling  Herbs 254 

The  Home  of  the  South  Family  of  Shakers  at  Harvard  .  264 

The  Shaker  Meeting-House  at  Harvard 264 

Elder  Elijah  Myrick 274 

Elder  Giles  Avery,  of  Mt.  Lebanon,  N.Y.         .      .      .274 

Augustus  Grosvenor 276 

Is  this  "Leoline"? 280 

Eldress  Josephine  Gilson  in  1916 286 

Eldress  Louisa  Green 292 

Eldress  Ellen  Green 292 

The  Shaker  Burying-Ground  at  Harvard    ....  294 

Eldress  Annie  Walker 296 

Sister  Annie  Bell  Tuttle 296 


INTRODUCTION 

It  has  been  my  great  privilege  to  be  counted  as  a  friend 
among  the  Shakers  in  the  old  township  of  Harvard,  in 
Massachusetts,  which  crowns  the  uplands  overlooking 
the  broad  valley  of  the  Nashua. 

A  little  band  of  loyal  souls  still  keep  the  candle  of 
their  faith  burning  in  their  secluded  village,  far  re- 
moved from  the  outside  world,  like  a  shrine  hidden  in 
a  sanctuary  of  hilly  woodlands. 

Silence  broods  in  the  place  and  marks  it  for  medita- 
tion. Each  year  one  or  two,  long  past  the  allotted  age, 
fall  quietly  asleep  in  the  Lord,  and  are  placed  gently  and 
by  loving  hands  among  the  brethren  and  sisters,  lying  in 
even  rows  in  the  old  graveyard  under  the  ancient  pine 
trees.  Eldresses  Annie  Walker,  "  Louysie  "  Green,  and 
Ellen  Green  have  joined  them  now,  and  sleep  there 
side  by  side.  Pansies  and  sweet  alyssum  and  for-get- 
me-nots  grow  out  of  the  sods  that  cover  them. 
Their  lives  were  pure  like  the  flowers.  May  their  rest 
be  very  sweet! 

But  among  those  who  are  left  is  one  whose  vital  mind 
reaches  to  far  horizons.  With  a  clearness  of  vision  un- 
sullied by  the  desires  of  the  world,  she  looks  back  into 
the  Past  and  out  into  the  Future  with  keen,  intuitive 
perception. 

Many  a  quiet  hour  I  have  passed  with  her  in  the 
sombre  twilight  of  the  old  sitting-room,  where  the  por- 
traits of  deceased  Elders,  Simon  Atherton  and  Elijah 


xii  INTRODUCTION 

Myrick,  look  down  from  one  wall,  and  those  of  Eldress 
Olive  Hatch  and  Eliza  Babbitt  look  down  from  the 
other,  while,  hesitatingly  at  first,  but  with  increasing 
confidence,  I  was  permitted  to  pore  over  cherished  re- 
cords of  the  past,  and  worn-out  journals,  and  touching 
books  of  verses,  —  outpourings  from  hearts  long  since 
laid  at  rest.  These  are  kept  in  hidden  cupboards 
where  the  curious  cannot  find  them. 

And  while  I  read  the  faded  pages,  odd  fantasies  would 
seize  me.  The  quiet  of  the  place  seemed  charged  with 
strange  vibrations.  Out  from  the  Past  I  seemed  to  hear 
the  shouts  of  triumph  and  the  songs  of  praise  of  the  "  Be- 
lievers"; and  hurrying  footsteps  creaked  the  floors  — 
the  place  was  peopled  with  a  host  of  brethren  and  sis- 
ters whirling  in  the  ecstasy  of  their  strange  worship. 

And  then  another  sound  would  reach  me  —  ominous 
and  threatening.  Oaths  and  curses  rent  the  air  —  the 
mob  had  come;  had  reached  the  door,  mad  with  antago- 
nism and  venom.  Stones  and  missiles  shot  through  win- 
dow panes,  and  cries  and  imprecations  followed  them. 
But  high  above  the  tumult  rang  the  songs  of  Zion,  chal- 
lenging and  triumphant.  Out  through  the  woods  and 
over  the  fertile  meadows  echoed  the  hymns  of  Glory. 
And  then  a  veil  would  cover  the  Past  again  with  its 
mysterious  folds;  silence  returned  —  heavier  than  be- 
fore. 

"Eldress,"  said  I,  looking  up  from  the  pages,  "where 
has  the  fervor  gone,  and  all  the  ardor  and  enthusiasm, 
and  all  the  spiritual  fire  that  swayed  these  men  and 
women?  The  wind  of  the  Spirit  has  swept  through  this 
place  and  borne  the  soul  of  it  away  on  its  wings.    Only 


INTRODUCTION  xiii 

the  outer  shell  of  what  was  here  remains  to  designate 
the  spot  through  which  it  passed." 

"Yea,  oh,  yea,"  she  replied  musingly;  "what  you  say 
is  true.  .  .  .  And  times  have  changed.  .  .  .  And  life  is 
looked  at  from  a  different  angle.  But  nothing  that  has 
gone  before  is  lost.  The  Spirit  has  its  periods  of  moving 
beneath  the  surface,  and  after  generations  pass,  it 
sweeps  through  the  world  again  and  burns  the  chaff  and 
stubble." 

"And  who  would  dream  in  passing  through  these 
country  roads,"  I  said,  "that  every  inch  could  tell  its 
tale  of  thrilling  history?  —  persecution  and  suffering 
first,  and  then  the  years  of  great  prosperity;  and  finally 
a  handful  left  to  close  the  chapter!  As  years  went  by, 
Eldress,  the  people  grew  to  love  the  Shakers." 

"They  were  good  men  and  good  women,"  she  an- 
swered simply. 

Harvard,  Massachusetts,  1916 


GLEANINGS    FROM 
OLD    SHAKER   JOURNALS 

I 

SHADRACK   IRELAND  AND   THE  SQUARE  HOUSE 

Some  localities  seem  to  possess  a  mysterious  and  com- 
pelling attraction  for  certain  waves  of  thought  —  and  to 
them  are  drawn  those  people  whose  minds  are  tuned  to 
the  same  vibrations.  It  must  be  some  such  hidden  law 
that  has  caused  lovers  of  secluded  communities  to  settle 
along  the  high  ridges  that  rise  from  the  valley  through 
which  the  Nashua  flows  like  a  silver  ribbon,  wending  its 
way  through  green  meadow-lands,  hiding  in  places  be- 
hind the  dark  pine  forests,  and  flashing  out  beyond,  to 
disappear  again  and  reappear  alternately,  as  the  eye 
follows  its  course  northward.  Across  the  expanse  of  in- 
tervale rises  the  chain  of  distant  mountains,  and  to- 
ward these  the  eyes  of  many  dreamers  have  turned  for 
inspiration  and  meditation. 

Shadrack  Ireland  brought  his  strange  religion  there 
first,  closely  followed  by  the  Shakers;  then  Bronson 
Alcott  and  his  English  Mystics  created  their  New  Eden 
at  Fruitlands,  two  miles  distant;  while  eight  or  ten 
miles  farther  north  the  Millerites,  or  Second  Adventists, 
chose  a  spot  from  which  to  ascend  to  Heaven  when  the 
sound  of  the  last  trump  should  rend  the  air.  All  the 
aspirations  that  have  surged  from  the  hearts  of  these 


2  GLEANINGS  FROM  OLD  SHAKER  JOURNALS/ 

searchers  after  the  Ideal  seem  to  linger  still  about  the 
place,  just  as  the  scent  of  roses  long  since  faded  will 
linger  on  in  a  deserted  room. 

A  mile  and  a  half  from  the  village  green  of  Harvard, 
the  Shakers  live  their  peaceful  lives  in  a  complete  seclu- 
sion. Many  acres  of  rich  soil  and  growing  timberlands 
surround  the  little  village  street,  once  filled  with  the 
"Believers,"  but  now  a  silent  place,  left  dreaming  of  the 
past  and  heedless  of  the  future. 

All  is  at  a  standstill  there.  The  rush  of  modern  times 
has  proved  too  quick  a  pace  for  it  to  follow,  and  so  has 
left  it  stranded,  to  complete  its  days  in  quiet  retrospec- 
tion. The  fine  old  maple  trees  have  grown  so  large  and 
leafy  that  the  shadows  give  a  cool  green  depth  to  half 
the  picture.    It  is  a  place  of  dreams. 

The  Square  House  heads  the  village  street,  and 
guards  it  like  a  sentinel.  It  had  a  strange,  uncanny 
history  before  the  Shakers  came,  and  since  that  time  has 
been  the  scene  of  many  wonderful  experiences. 

When  Shadrack  Ireland's  followers  built  the  house, 
the  woods  were  thick  around  it,  and  here  he  lived  a 
hidden  life,  with  his  soul-mate,  Abigail  Lougee. 

Now,  Shadrack  had  been  a  New  Light  preacher,  so  they 
say,  and  was  a  strange,  secretive  man,  and  full  of  fan- 
cies. He  came  from  Charlestown,  where  he  left  a  wife 
and  several  children,  and  whether  he  feared  they  would 
turn  up  some  day,  or  act  in  other  inconsiderate  ways, 
is  not  recorded,  but  the  fact  remains  that  he  was  guarded 
with  the  utmost  secrecy.  His  days  were  passed  in  keep- 
ing watch  from  the  cupola  that  then  surmounted  the 
roof.   He  reached  it  by  a  secret  staircase,  up  which  was 


IRELAND  AND  THE  SQUARE  HOUSE  3 

drawn  a  string  with  a  bell  attached,  to  warn  him  of  in- 
truders. Near  by,  upon  the  hill,  a  place  of  ragged  bould- 
ers served  as  a  meeting-place  where  he  could  hold  con- 
verse with  his  followers,  and  still  keep  up  his  vigil.  The 
striking  feature  of  his  religion  was  his  claim  to  an  im- 
mortal body.  He  warned  his  people  that  they  must  not 
bury  him  should  his  soul  depart  from  it,  because  it 
surely  would  reenter  it  again.  And  so  it  happened  that 
one  night  he  was  seized  with  violent  pain  and  died.  An 
old  Shaker  manuscript  gives  the  account  of  it  thus :  — 

"The  night  he  died  he  walked  the  floor  in  great  dis- 
tress of  mind  and  groaning  with  deep  groans.  He  said, '  I 
feel  the  wrath  of  God.'  .  .  .  Abigail  Lougee  called  Abi- 
gail Cooper  to  get  up  and  light  a  light.  They  got  a 
light  as  quick  as  they  could,  but  he  was  gone  when  they 
got  to  him,  as  I  understand." 

They  watched  him  day  and  night  with  deepening 
agitation.  He  lay  there  cold  and  stark,  and  gave  no  sign 
of  a  return  to  life.  They  feared  it  might  become  known 
that  this  dread  thing  had  happened,  so  they  barred  the 
house  from  wayfarers,  and  all  took  turns  and  watched. 
More  days  and  nights  went  by,  and  now  in  consternation 
one  by  one,  unable  to  bear  it  longer,  fled  from  the  room. 
The  aforesaid  manuscript  will  tell  the  rest:  — 

"He  finally  was  put  in  a  coffin,  and  the  coffin  bricked 
around  at  the  West  end  of  the  Square  House  cellar,  near 
the  South  side,  and  remained  there  several  months 
probably,  —  and  finally  Abijah  Worcester  helped  bury 


4  GLEANINGS  FROM  OLD  SHAKER  JOURNALS 

him  in  the  night,  somewhere  in  a  South  east  course,  or 
Southerly  from  the  wash  house.  They  took  up  some 
hills  of  corn,  dug  a  grave  and  buried  him,  then  set  out 
the  corn  again  so  as  not  to  have  it  discovered  where  the 
grave  was.  I  suppose  David  Hoar  helped  Abijah  bury 
him. 

"Ireland  did  considerable  work  in  the  finishing  of  the 
Square  House.  The  stair  banister  and  railings  are  with- 
out doubt  his  work.  He  was  a  good  workman,  —  a  kind 
of  cabinet  maker  or  joiner.  He  began  quite  zealous,  — 
had  much  of  the  Spirit  for  his  day  when  he  began,  and 
probably  meant  to  go  pretty  correct. 

"One  time  in  Mother  Ann's1  day  she  had  the  people 
get  up  in  the  night  and  go  into  the  labors  or  dance  in 
meeting,  because  Shadrack  Ireland's  spirit  was  there 
and  brought  such  darkness.  It  brought  such  distress 
upon  Mother,  that  she  felt  as  though  she  must  have  the 
people  assembled  and  go  into  the  works  of  God."2 

So  ended  the  first  experience  of  the  Square  House 
which  was  to  hold  so  important  a  position  in  the  history 
of  the  United  Society  of  Believers  (commonly  called 
Shakers)  in  Harvard,  Massachusetts. 

1  The  founder  of  the  Shaker  religion. 

2  "Amos  Buttrick  being  in  meeting  at  Watervliet,  and  there 
being  quite  a  heft  of  death  and  darkness  in  meeting,  Mother  Ann 
came  down  out  of  the  chamber,  and  told  the  people  to  labor  for  the 
power  of  God,  'for,'  said  Mother  Ann,  'there  are  the  darkest  spirits 
here  that  I  ever  sensed,  —  Shadrack  Ireland  is  here,  —  he  began  in 
the  spirit  and  ended  in  the  most  total  darkness  of  the  flesh.'" 

"  Brother  Abel  Jcwett  says  that  Molly  Lyon  said  the'Square  House 
was  raised  not  a  week  from  the  time  her  first  child  was  born,  August 
12,  1769."    (Unpublished  Harvard  Shaker  Records.) 


II 

THE   ORIGIN    OF   THE    SHAKERS 

In  order  to  have  some  sort  of  understanding  of  the  con- 
tents of  this  book,  the  origin  of  the  United  Society  of 
Believers,  otherwise  known  as  Shakers,  must  be  ex- 
plained; for  this  strange  sect  did  not  start  into  being 
suddenly,  but  was  an  outcome  of  the  religious  history 
of  the  latter  part  of  the  seventeenth  century.  As  far 
back  as  1685,  when  Louis  XIV  of  France  revoked  the 
Edict  of  Nantes,  which  had  given  religious  liberty  to  the 
Protestants,  he  plunged  the  country  again  into  the  throes 
of  persecution  and  bloodshed.  As  a  result  of  this  in- 
justice, there  arose  a  sect  of  fanatics  in  the  provinces  of 
Dauphine  and  Rivarais,  known  as  the  "Camisards,"  or 
French  Prophets.  Jean  Cavalier,  a  young  baker,  was 
their  leader,  and  so  inspiring  was  his  leadership  that  in 
1688  five  or  six  hundred  Protestants,  both  men  and 
women,  caught  the  fire  of  his  enthusiasm,  and  followed 
him  through  the  country  prophesying  the  near  approach 
of  God's  Kingdom  on  earth.  The  burden  of  their  cry  was, 
"Amend  your  lives,  repent  ye,  the  end  of  all  things  is 
nigh."  In  their  worship  they  were  strangely  affected 
with  paroxysms  that  resembled  fits.  They  beat  the  air 
with  their  arms,  and  writhed  with  horrible  contortions, 
until  a  faintness  came  over  them  which  developed  into 
a  trance-like  condition,  and  falling  to  the  ground  they 
lay  there  as  if  dead.  When  consciousness  returned,  they 


6  GLEANINGS  FROM  OLD  SHAKER  JOURNALS 

were  seized  with  violent  tremblings  and  twitchings  — 
crying  to  the  Almighty  for  mercy  for  themselves  and  for 
mankind.  As  the  bodily  agitation  diminished,  they  be- 
gan to  prophesy — claiming  to  hear  the  commands  issuing 
forth  from  God.  They  also  claimed  the  gift  of  speaking 
in  unknown  tongues;  of  performing  miracles;  of  heal- 
ing the  sick,  and  of  clairvoyance.  Apprehensive  of  the 
powerful  influence  which  these  people  were  exercising 
wherever  they  went,  the  Government  initiated  a  course 
of  brutal  persecution  aginst  them.  In  1702  a  number  of 
the  Camisards  were  put  to  death,  and  three  years  later 
a  series  of  inhuman  massacres  occurred,  ending  in  the 
burning  at  the  stake  of  three  of  the  most  prominent 
prophets,  while  two  others  were  broken  on  the  wheel. 

Jean  Cavalier  with  two  or  three  followers  managed  to 
escape  to  England.  Here  they  held  meetings  in  and  about 
London,  with  the  result  that  before  the  end  of  the  year 
1705,  three  or  four  hundred  prophets  were  stirring 
England  as  they  had  France  with  the  warning  that  "  the 
acceptable  year  of  the  Lord  "  was  at  hand.  As  these  peo- 
ple had  no  especial  creed  and  no  established  place  of 
worship,  the  effect  of  their  prophecies  finally  began  to 
decrease  in  strength,  and  the  flame  of  their  enthusiasm 
flickered  intermittently  until  the  year  1747,  when 
James  Wardley  and  his  wife  Jane,  both  Quakers,  be- 
came imbued  with  this  prophetic  spirit,  and  leaving  the 
Society  of  Friends  (the  real  name  of  the  Quakers)  they  de- 
voted themselves  to  interpreting  the  visions  which  came 
to  them,  with  the  result  that  a  new  and  definite  proph- 
ecy was  put  forth  announcing  the  second  appearing  of 
Christ  as  being  close  at  hand.  At  this  time  they  lived  in 


THE  ORIGIN   OF  THE   SHAKERS  7 

Bolton,  but  they  moved  to  Manchester  and  lived  for  a 
number  of  years  in  the  house  of  one  John  Townley  on 
Canon  Street,  and  here  they  formed  a  society  which  at 
first  numbered  about  thirty  people. 

"In  their  worship  they  would  sit  in  silent  meditation 
for  a  while,  when  they  were  taken  with  a  mighty  trem- 
bling under  which  they  would  express  the  indignation 
of  God  against  all  sin.  At  other  times  they  were  affected, 
under  the  power  of  God,  with  a  mighty  shaking ;  and  were 
occasionally  exercised  in  singing,  shouting,  or  walk- 
ing the  floor  under  the  influence  of  spiritual  signs,  or 
swiftly  passing  and  repassing  each  other,  like  clouds 
agitated  by  a  mighty  wind." 

From  these  strange  exercises  the  people  received  the 
name  of  "Shakers,"  and  by  some  were  called  "Shaking 
Quakers." 

"The  work  which  God  promised  to  accomplish  in  the 
latter  day,  was  eminently  marked  out  by  the  Prophets 
to  be  a  work  of  shaking.  Thus  the  Lord  promised  that 
he  would  shake  the  earth  with  terror  (Lowth's  transla- 
tion of  Isa.  11,  19-21);  that  in  that  day  there  should  be 
a  great  shaking  in  the  land  of  Israel  (Ezek.  xxxvui,  19- 
20);  that  he  would  shake  the  heavens  and  earth  (Isa. 
xiii,  13;  Joel  in,  16;  Hag.  11,  6,  7,  21);  that  he  would 
shake  all  nations,  and  that  the  Desire  of  all  nations  should 
come;  and  according  to  the  apostle  (Heb.  xn,  26)  that 
yet  once  more,  he  would  shake  not  the  earth  only,  but 
also  the  heavens  —  signifying  the  removing  of  things 


8  GLEANINGS  FROM  OLD  SHAKER  JOURNALS 

that  are  shaken  as  of  things  that  are  made,  that  those 
things  which  cannot  be  shaken  may  remain."  l 

It  was  the  firm  conviction  of  James  and  Jane  Wardley 
and  their  followers  that  the  Christ  Spirit,  which  had 
manifested  itself  through  the  personality  of  Jesus  of 
Nazareth,  would  again  appear  on  this  earth,  but  this 
time  it  would  be  through  that  of  a  woman.  Their  argu- 
ment was  that  God  being  Eternal  Spirit,  and  permeat- 
ing all  life,  must  combine  within  Himself  all  the  positive 
or  masculine  qualities  of  Power,  Justice,  Truth,  Knowl- 
edge, and  Might,  and  the  negative  or  feminine  qualities 
of  Mercy,  Loving-kindness,  and  Forgiveness  as  well,  and 
that  as  He  had  revealed  his  spirit  through  Man,  so  He 
must  also  reveal  it  through  Woman,  in  order  to  complete 
the  full  revelation  of  his  Divine  Nature.  With  this 
expectation  firmly  established,  they  eagerly  awaited  its 
fulfilment,  and  they  believed  that  they  found  the  fulfil- 
ment complete  in  the  personality  of  Ann  Lee  who  united 
herself  to  the  Society  in  1758. 

1  The  Testimony  of  Christ's  Second  Appearing.   (1810.) 


Ill 

ANN   LEE 

Ann  Lee  came  of  humble  birth.  She  was  the  daughter  of 
John  Lee,  a  blacksmith  living  in  Manchester,  England, 
and  during  her  childhood  she  passed  her  days  working 
in  a  cotton  factory,  preparing  cotton  for  the  looms. 
There  was  no  time  or  opportunity  for  any  schooling; 
therefore,  though  industrious  and  efficient  in  her  work 
she  grew  up  without  knowing  how  even  to  .read  or  write. 
She  was  a  strange  child,  subject  to  extraordinary  spir- 
itual experiences  —  visions  and  prophetic  dreams  were 
her  constant  companions,  and  her  mind  dwelt  continu- 
ally on  the  wickedness  of  human  nature.  Children  who 
work  in  factories  in  manufacturing  towns  learn  of  the 
worst  side  of  life  at  a  very  early  age,  and  Ann's  over- 
sensitive and  morbid  tendencies  developed  abnormally. 
She  would  frequently  cry  herself  to  sleep,  or  lie  awake 
shivering  with  the  fear  of  God's  wrath,  and  would  go  to 
her  work  in  the  morning  unrefreshed  from  her  night's 
rest.  Her  father  had  no  patience  with  her.  Her  mother, 
however,  was  what  was  then  termed  a  "  strictly  religious 
and  very  pious  woman,"  and  she  protected  her  from  his 
anger.  But  that  was  not  for  long,  for  she  died  leaving 
Ann  motherless  at  a  very  early  age. 

As  Ann  grew  older  she  was  employed  as  a  cutter  of 
hatter's  fur,  and  the  daily  life  she  saw  around  her  was  of 
the  most  sordid  and  depressing  kind.  Marriage  repelled 


io    GLEANINGS  FROM   OLD  SHAKER  JOURNALS 

her,  and  she  shrank  from  any  suggestion  of  it.  But  no  one 
had  patience  with  this  point  of  view  —  her  father  least 
of  all;  and  so  against  her  inclinations  she  was  married  to 
a  young  blacksmith  named  Abraham  Stanley,  and  they 
lived  together  in  her  father's  house.  Her  four  children 
died  in  infancy,  and  this  she  took  as  a  retribution  for 
having  succumbed  to  the  dictates  of  the  world.  All  her 
old  fears  and  the  consciousness  of  the  sin  around  her 
came  back  with  redoubled  force,  which  at  length  brought 
her  under  excessive  tribulation  of  soul,  and  for  a  season 
she  was  possessed  with  great  mental  suffering,  and  with 
no  mortal  guide  to  lead  her  in  the  way  of  truth. 

It  was  under  these  conditions  that  she  sought  the 
spiritual  protection  of  James  and  Jane  Wardley.  It 
seemed  to  her  that  these  people  possessed  a  greater  de- 
gree of  Divine  Light  and  understanding  than  any  that 
she  had  ever  heard  of.  The  great  features  of  their  doc- 
trine were  the  open  confession  of  sin,  and  the  taking  up  a 
daily  cross  against  all  evil  and  all  the  desires  that  be- 
long to  the  world.  To  her  suffering  mind  these  acted  as 
oil  that  is  cast  upon  troubled  waters,  and  "by  her  faith- 
ful obedience  to  the  instruction  of  her  Leaders,  she  at- 
tained to  the  full  knowledge  and  experience  in  spiritual 
things  which  they  had  found." *  This  brought  her  a 
sense  of  peace  for  a  time,  but  the  desire  to  attain  an  even 
greater  spiritual  understanding  took  such  hold  upon  her 
that  she  could  find  no  rest. 

"In  watchings,  fastings,  fears,  and  incessant  cries  to 
God,  she  labored  day  and  night  for  deliverance  from  the 

1  Testimonies  of  the  Life,  Character,  Revelations,  and  Doctrines  of 
Mother  Ann  Lee.   (Albany,  1888.) 


ANN   LEE  ii 

very  nature  of  sin.  And  under  the  most  severe  tribula- 
tion of  mind  and  the  most  violent  temptations  and  buffet- 
ings  of  the  enemy,  she  was  often  in  such  extreme  agony 
of  soul  as  caused  the  blood  to  perspire  through  the  pores 
of  her  skin. 

"Sometimes  for  whole  nights  together,  her  cries, 
screeches  and  groans  were  such  as  to  fill  every  soul 
around  her  with  fear  and  trembling."  J 

For  nine  years  Ann  went  through  periods  of  agony  of 
mind  with  intervals  of  great  peace,  when  visions  and 
revelations  would  come  to  her  in  such  vivid  detail  that 
the  attention  of  James  and  Jane  Wardley  and  their  fol- 
lowers became  centred  upon  her,  with  a  growing  con- 
viction that  her  spiritual  nature  was  developed  to  a 
degree  far  exceeding  any  that  had  been  revealed  up  to 
that  time.  During  these  years  of  spiritual  experiences 
her  intuitive  faculties  grew  apace.  She  studied  human 
nature  in  all  its  phases  with  such  close  attention  that  she 
developed  the  faculty  of  reading  the  thoughts  and  search- 
ing the  hearts  of  those  about  her  so  unerringly  as  to  cause 
consternation  and  fear.  Tales  of  her  miraculous  insight 
and  her  soul-stirring  visions  were  noised  abroad,  and 
became  the  subject  of  much  inquiry.  At  this  time  she 
was  thirty-two  years  of  age,  straight  and  regular  in  form 
and  feature,  with  expressive  eyes  that  were  keen  and 
penetrating.  All  the  accounts  of  her  lay  stress  on  the 
remarkable  power  of  her  eyes. 

Now  up  to  this  time  the  Society  had  held  its  meetings 

1  Testimonies  of  the  Life,  Character,  Revelations,  and  Doctrines  of 
Mother  Ann  Lee.    (Albany,  1888.) 


12    GLEANINGS  FROM   OLD  SHAKER  JOURNALS 

unmolested  by  the  outside  world,  but  now  it  took  a 
more  aggressive  and  definite  stand.  The  Shakers  de- 
nounced what  they  called  "the  abominable  creeds  of 
religion  that  had  foisted  themselves  upon  a  suffering 
people."  l  They  proclaimed  with  renewed  emphasis  the 
second  coming  of  Christ,  and  prophesied  the  downfall  of 
the  Anti-Christ,  who  they  declared  was  being  worshipped 
throughout  the  land.  Their  meetings  became  more  open 
and  unrestrained,  and  excited  public  attention  to  such  a 
degree  that  protestations  were  heard  on  every  side,  and 
soon  mobs  collected  with  the  avowed  purpose  of  sup- 
pressing these  "heretics."  Many  times  Ann  Lee  and  her 
associates  were  arrested  and  thrown  into  prison.  On  one 
occasion,  about  the  year  1770,  an  especially  ardent  meet- 
ing was  being  held  at  her  father's  house,  when  it  was 
surrounded  by  an  excited  mob,  who  dragged  her  out  and 
cast  her  into  the  dungeon  of  the  prison  at  Manchester. 
The  next  morning  she  was  hurried  to  another  prison,  a 
madhouse,  called  "Bedlam,"  and  here  she  was  locked 
into  a  dark  stone  cell,  so  small  that  she  could  not  recline 
at  full  length.  It  was  during  her  incarceration  in  this 
terrible  place  that  she  had  her  greatest  spiritual  experi- 
ence. She  declared  that  after  crying  out  in  agony  of 
spirit  to  be  shown  the  solution  of  this  life  of  temptation 
and  sin  and  acute  suffering,  she  was  rewarded  with  a 
vision  of  such  transcendent  beauty  and  dazzling  purity 
that  she  fell  upon  her  knees,  her  eyes  blinded  by  the 
supernatural  radiance.  The  conviction  was  borne  in  upon 
her  then,  she  said,  that  the  life  of  the  celibate  was  the 
acceptable  one,  and  the  taking  up  of  the  cross  against 
1   The  Shakers.    (East  Canterbury,  1893.) 


ANN   LEE  13 

the  world  and  the  flesh  was  the  only  way  of  regenera- 
tion and  of  changing  the  "Children  of  Darkness"  into 
"  Children  of  Light."  This  belief  became  fixed  and  defi- 
nite in  her  mind. 

It  had  been  the  plan  of  the  warden  of  the  prison  to 
see  that  Ann  should  die  of  hunger  in  her  narrow  cell  and 
so  cease  to  trouble  the  public,  and  to  this  end  no  food 
was  taken  to  her  for  fourteen  days,  and  during  that  time 
her  door  was  never  opened.  But  there  was  a  young  lad 
whom  she  had  adopted,  named  James  Whittaker,  and 
he,  with  the  devotion  of  youth,  watched  day  and  night 
outside  the  prison  wall.  He  managed  dexterously  to 
evade  the  jailer  a  number  of  times,  and  stealing  through 
the  dark  corridors  to  the  door  of  Ann's  cell,  he  inserted 
the  stem  of  a  pipe  into  the  key-hole,  pouring  milk  mixed 
with  a  little  wine  into  the  bowl,  so  that  she  was  able  to 
drink  enough  of  it  to  keep  her  alive. 

When  the  two  weeks  had  passed,  and  her  sentence  was 
ended,  the  warden  and  jailer,  confident  of  finding  her 
dead,  opened  the  cell  door.  To  their  terror  and  amaze- 
ment she  stood  erect  before  them,  and  crossing  the  thres- 
hold, made  her  way  with  a  firm  and  steady  step  that 
showed  no  sign  of  weakness  to  the  entrance  of  the  prison, 
where  some  of  her  faithful  associates  were  awaiting  her, 
and  with  them  she  passed  out  of  sight.  This  occurrence 
was  whispered  abroad  by  the  jailers,  a  superstitious  awe 
having  seized  them,  and  many  rumors  concerning  her 
occult  power  became  current  and  aggravated  the  hos- 
tility of  the  public  which  was  already  becoming  exceed- 
ingly ominous. 

Now  this  new  conviction  of  Ann  Lee's  changed  the 


14    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

whole  tenor  of  her  mind.  Whereas  before  she  was  prone 
to  weep  and  lament  over  her  sins  and  those  of  the  world 
about  her,  she  now  became  filled  with  a  supreme  joy. 
She  related  her  prison  experience  —  the  revelation  she 
claimed  to  have  received  and  the  attendant  heavenly 
vision  —  to  James  and  Jane  Wardley  and  their  followers. 
They  listened  with  a  rapt  attention  which  soon  became 
fraught  with  overpowering  exaltation,  and  with  loud  re- 
joicings they  declared  that  the  hand  of  God  pointed  to 
her  as  His  anointed  Daughter  into  whom  the  Christ 
Spirit  had  entered,  and  they  acknowledged  her  then  and 
there  as  the  Divine  Mother  for  whom  they  had  waited 
so  long  —  asserting  that  now,  through  Woman,  the 
second  coming  of  Christ  was  fulfilled. 

After  this  she  was  known  as  Mother  Ann  Lee,  and  her 
followers  looked  to  her  for  spiritual  guidance  and  her 
word  became  their  law. 

"  I  am  Ann  the  Word,"  she  affirmed,  signifying  that  in 
her  dwelt  the  "Word."  » 

"After  Ann  was  received  and  acknowledged  as  the 
spiritual  Mother  and  leader  of  the  Society,  the  manner 
of  worship  and  the  exercises  in  their  public  assemblies 
were  singing  and  dancing,  shaking  and  shouting,  speak- 
ing with  new  tongues  and  prophesying,  with  all  those 
various  gifts  of  the  Holy  Ghost  known  in  the  primitive 
Church."  2 

It  was  soon  after  this  that  another  vision  came  to  her. 
This  time  she  saw  a  little  village  in  a  far-off  land,  and 

1  The  Testimonies  of  Christ's  Second  Appearing.    (1810.) 

2  Ibid. 


ANN   LEE  15 

many  faces  of  men  and  women  as  yet  unknown  to  her, 
looking  toward  her  in  expectation.  Life  was  becoming 
very  burdensome  to  the  Shakers  in  England.  Persecu- 
tion and  hatred  were  meted  out  to  them  in  full  measure, 
and  Mother  Ann  became  convinced  that  this  new  vision 
was  a  call  to  a  distant  land  where  they  could  worship  in 
peace  and  security,  and  seriously  begin  to  spread  the 
gospel  of  regeneration. 

Accordingly,  as  many  as  were  able  to  follow  her 
sailed  on  the  ship  Mariah  in  the  month  of  May,  1774, 
bound  for  America.  The  little  band  of  followers  in- 
cluded her  husband,  Abraham  Stanley  (who  then  pro- 
fessed the  same  faith),  James  Whittaker,  her  brother 
William  Lee,  John  Hocknell  and  his  son,  Richard 
Hocknell,  James  Shepherd,  Mary  Partington,  and 
Nancy  Lee,  a  niece  of  Mother  Ann. 

That  summer  James  and  Jane  Wardley  moved  from 
John  Townsley's  house  on  Canon  Street  into  a  hired 
house.  But  the  departure  of  Mother  Ann  left  them  un- 
equal to  meeting  successfully  the  antagonism  of  the 
public  in  England.  Nothing  prospered  with  them  from 
this  time  on,  and  finally  they  were  removed  to  the  alms- 
house, where  they  died.  Those  of  the  Society  who  were 
left,  being  without  a  leader,  soon  lost  heart,  and  returned 
to  "the  world." 


IV 

THE   VOYAGE  AND   LANDING 

A  feeling  of  intense  relief  came  over  Mother  Ann 
and  her  faithful  followers  when  the  good  ship  Mariah 
slipped  her  moorings  and  made  for  the  open  sea.  Worn 
out  as  they  were  with  the  strain  and  stress  of  constant 
persecution  from  those  of  the  Orthodox  faith  in  England, 
they  turned  their  faces  with  joy  and  hope  toward  the 
far-away  shores  of  the  American  colonies,  where  free- 
dom of  religious  thought,  so  they  were  told,  was  the  ac- 
knowledged right  of  all  men  and  one  of  the  corner-stones 
upon  which  the  government  of  the  country  was  to 
be  built.  In  the  exuberance  of  joyful  anticipation  they 
marched  the  deck,  shouting  exultantly,  and  dancing  and 
shaking  according  to  their  strange  manner  of  worship. 
Captain  Smith,  who  commanded  the  vessel,  was  filled 
with  amazement  at  the  sight  of  their  actions,  which 
seemed  to  him  unseemly  as  well  as  incomprehensible. 
He  ordered  them  to  stop  at  once,  and  when  they  paid  no 
heed,  but  continued  to  respond  to  the  dictates  of  the 
Spirit  when  it  moved  them  to  worship  according  to  their 
custom,  he  was  full  of  wrath  and  threatened  to  put  them 
in  irons,  and  if  necessary  to  cast  them  into  the  sea. 

Before  his  threat  could  be  carried  out,  however,  a  shout 
of  warning  came  from  below  that  the  ship  had  sprung  a 
leak.  A  sudden  storm  of  wind  and  rain  struck  her,  and 
now  the  waves  rose  dark  and  mountainous  on  every 


THE   VOYAGE  AND   LANDING  17 

side,  and  she  struggled  bravely  to  ride  them  as  they 
broke  across  her  deck.  All  was  confusion  and  terror. 
The  crew  sprang  to  the  pumps,  while  the  captain  ran  to 
and  fro  directing  them.  Mother  Ann,  clinging  to  a 
rope  and  steadying  herself  as  best  she  could  against  the 
violence  of  the  wind,  stood  looking  aft  with  searching 
and  dilating  eyes ;  her  gaze  was  seen  to  become  tense  and 
rapt.  Suddenly  she  turned,  and  hurrying  to  the  cap- 
tain's side  she  announced  that  she  had  had  a  vision  of  two 
angels  standing  at  the  helm,  therefore,  he  must  tell  the 
crew  that  the  ship  was  in  charge  of  heavenly  pilots  and 
would  sail  its  course  in  safety.  Comforted  by  this  an- 
nouncement, all  hands  worked  with  greater  courage  and 
precision.  The  cause  of  the  leak  was  found  to  be  the 
starting  of  a  plank  which  they  succeeded  in  making 
secure,  and  they  proceeded  on  their  voyage  with  thank- 
ful hearts.  From  this  time  on  no  further  opposition  was 
made  to  the  Shakers.  They  worshipped  without  inter- 
ference, and  finally  on  August  6,  1774,  the  Mariah  sailed 
into  the  harbor  of  New  York. 

When  they  landed  they  found  the  colonies  on  the  edge 
of  revolution.  Not  knowing  where  to  go,  they  took 
counsel  together,  and  having  no  means  of  subsistence 
they  deemed  it  best  to  separate  and  seek  employment 
wherever  they  could  find  it,  promising  one  another  to 
join  forces  again  as  soon  as  they  were  able  to  accumulate 
a  little  ready  cash,  and  then  they  would  lose  no  time  in 
starting  their  great  work  of  regeneration. 

Most  of  the  little  band  found  work  in  and  around  Al- 
bany. William  Lee,  being  a  blacksmith  by  trade,  had 
no  great  difficulty  in  getting  started.  James  Whittaker, 


18    GLEANINGS   FROM   OLD  SHAKER  JOURNALS 

being  a  weaver,  also  found  employment.  Mother  Ann 
remained  in  New  York  and  tried  to  find  work  in  washing 
and  ironing,  while  her  husband,  Abraham  Stanley,  went 
into  a  blacksmith  shop. 

In  the  mean  time  John  Hocknell,  who  was  the  only  one 
of  them  who  had  any  property,  went  up  the  river,  and 
invested  in  a  tract  of  land  in  a  place  called  Niskayuna, 
near  Albany,  with  the  purpose  of  eventually  making  a 
home  there  where  they  could  carry  out  their  plans  in 
safety.  He  then  went  back  to  England,  and  brought 
over  his  family  to  help  him  in  this  work  of  preparation. 

Mother  Ann's  experiences  during  the  following  year 
were  both  painful  and  disheartening.  The  following 
account :  will  give  some  idea  of  the  hardships  she  en- 
dured :  — 

"Mother  Ann  was  evidently  destined  to  drink  deeply 
of  the  cup  of  affliction  and  suffering,  before  her  testi- 
mony could  be  opened  and  received  in  America.  Her 
labor  and  travail  of  soul  for  the  opening  of  the  gospel 
was  often  so  great  as  to  banish  all  other  concerns.  Hence 
poverty,  privation,  and  hunger  were  her  frequent  com- 
panions;—  and  hence,  she  was  often  left  destitute  of 
all  earthly  friends. 

"At  one  particular  time  she  was  reduced  to  such  ne- 
cessity, that  her  only  shelter  from  the  inclemency  of  the 
winter  was  a  small  uncomfortable  room,  without  bed 
or  bedding,  or  any  other  furniture  than  a  cold  stone  for 
a  seat,  and  her  only  morsel  was  a  cruse  of  vinegar,  and 

1  Testimonies  of  the  Life,  Character,  Revelations,  and  Doctrines  of 
Mother  Ann  Lee.   (Albany,  1888.) 


THE  VOYAGE  AND   LANDING  19 

as  she  afterwards  testified,  she  sat  down  upon  the  stone, 
without  any  fire,  sipped  her  vinegar,  and  wept." 

To  add  to  her  desperate  situation  Abraham  Stanley 
was  taken  with  a  severe  illness,  and  night  and  day  she 
was  obliged  to  care  for  him,  not  knowing  where  to  turn 
for  the  necessary  food  to  keep  them  alive. 

At  length,  when  her  husband  had  recovered,  Mother 
Ann  found  herself  face  to  face  with  a  new  situation.  As 
his  strength  returned,  he  began  to  walk  the  streets,  and 
soon  he  made  friends  with  some  men  whose  religious 
views,  if  they  had  any,  were  directly  opposed  to  the 
faith  he  had  adopted,  and  this  influence  led  him  to  cast 
aside  his  Shaker  principles,  and  one  day,  on  returning 
to  the  poverty-stricken  home  that  sheltered  them,  he 
announced  to  her  that  she  must  return  to  live  with  him 
as  his  wife,  or  he  should  leave  her  then  and  there,  to 
fare  as  best  she  could  alone.  Ann  bade  him  leave  her, 
saying  that  God  would  protect  her  —  and  she  never 
saw  him  again.  And  now  she  was  thrown  entirely  upon 
her  own  resources.  Fortunately  she  sought  work  of  a 
good,  kindly  woman  who  lived  on  Green  Street  (after- 
wards Pearl  Street)  and  by  her  she  was  treated  with 
consideration.  Then  the  clouds  began  to  lift  for  her, 
and  on  Christmas  Day,  1775,  John  Hocknell  and  his 
family  came  to  New  York  in  search  of  her,  and  when 
they  had  found  her  they  took  her  to  Niskayuna,  which 
was  afterwards  named  Watervliet.  Here  her  followers 
gathered  around  her,  and  started  preparations  for  the 
great  work  they  had  in  hand. 


V 

THE    SETTLEMENT   IN   THE   WILDERNESS 

Niskayuna  was  then  a  wilderness.  The  Shakers  made 
a  clearing  in  the  deep  woods  and  there  they  built 
themselves  some  rough  log  cabins,  and  the  brethren 
set  to  work  industriously  to  till  the  ground  and  plant 
the  crops  and  make  themselves  independent.  Here 
they  could  worship  without  fear  of  being  molested,  and 
great  was  their  joy  at  the  prospect  of  imparting  their 
principles  to  what  they  deemed  to  be  a  sinful  and  wicked 
world.  But  as  time  went  on  and  no  one  joined  their 
ranks,  doubts  of  ever  being  able  to  preach  their  gospel 
assailed  them.  Mother  Ann  alone  never  swerved  in  her 
faith.  She  gave  them  strength  and  encouragement  to 
wait  for  the  right  time  to  come. 

"O  my  dear  children,"  she  would  say,  "hold  fast  and 
be  not  discouraged.  God  has  not  sent  us  to  bring  the 
gospel  to  this  land  in  vain,  but  He  has  sent  us  to  bring 
the  gospel  to  this  nation  which  is  deeply  lost  in  sin;  and 
there  are  great  numbers  who  will  embrace  it,  and  the 
time  draws  nigh."  Elder  William  Lee  then  asked 
Mother,  "Do  you  believe  the  gospel  will  ever  open  to 
the  world?"  Mother  replied,  "Yea,  Brother  William, 
I  certainly  know  it  will,  and  the  time  is  near  at  hand 
when  they  will  come  like  doves."  William  replied, 
"Mother,  you  have  often  told  us  so,  but  it  does  not 


THE   SETTLEMENT   IN   THE  WILDERNESS    21 

come  yet."  Mother  said,  "Be  patient,  be  patient,  O  my 
dear  children,  for  I  can  see  great  numbers  coming  now, 
and  you  will  soon  see  them  coming  in  great  numbers." 
And  while  they  were  thus  downcast,  "Mother  came  out 
and  led  them  into  the  forest  west  of  their  dwelling, 
where,  by  the  ministrations  of  the  power  and  gifts  of 
God,  through  Mother,  they  had  a  very  joyful  meeting, 
and  praised  God  in  songs  and  dances."  1 

The  winter  following,  in  1779,  Mother  Ann  had  many 
visions,  and  gave  out  prophecies  that  renewed  the  faith 
of  the  Shakers  in  their  mission.  After  coming  out  of  a 
trance  on  one  occasion  she  said:  "I  see  great  numbers 
of  people  come  and  believe  the  gospel;  I  see  great  men 
come  and  bow  down  their  heads  and  confess  their  sins."  2 
In  the  spring  these  prophecies  came  true.  In  the  town 
of  New  Lebanon  in  the  month  of  March  a  great  revival 
took  place.  It  was  of  a  spiritualistic  nature,  and  the 
meetings  resounded  with  loud  cries  to  God  —  some  cry- 
ing for  mercy,  while  others  gave  vent  to  overpowering 
joy,  filled  with  the  conviction  that  the  commencement 
of  the  Kingdom  of  Christ  was  at  hand  which  would  put 
an  end  to  wars  and  fighting,  and  peace  and  harmony 
would  at  last  reign  on  the  earth.  Many  revelations 
were  given  through  mediums,  who  walked  about  in  a 
trance  condition  imparting  messages  from  the  spirit 
world.  As  these  people  had  no  leader,  and  as  nothing 
seemed  to  come  out  of  their  prophecies,  the  excitement 
had  begun  to  wane,  when  they  heard  of  the  settlement 

1  Testimonies  of  the  Life,  Character,  Revelations  and  Doctrines  of 
Mother  Ann  Lee.    (Albany,  1888.) 

2  Ibid. 


22    GLEANINGS  FROM   OLD   SHAKER  JOURNALS 

of  Shakers  in  the  woods  of  Niskayuna.  Consequently 
a  large  band  of  people,  including  old  and  young,  made 
their  way  there,  and  to  them  Mother  Ann  expounded 
the  strange  religion  of  which  she  was  the  head,  and  ini- 
tiated them  in  the  mysteries  of  their  symbolic  form  of 
worship.  Deeply  impressed,  they  confessed  their  sins, 
and  believed  Mother  Ann  to  be  filled  with  the  Christ 
Spirit,  embodying  the  second  appearance  on  earth.  So 
the  little  Society  began  to  increase  in  great  numbers, 
many  coming  from  far  and  near;  and  thus  Shakerism 
became  a  fixed  institution  in  America,  and  was  the  very 
first  Communistic  Society  established  here. 

Stories  of  this  peculiar  sect  passed  from  mouth  to 
mouth,  and  soon  the  authorities  began  to  make  inves- 
tigations. By  some  Mother  Ann  was  strongly  sus- 
pected of  witchcraft,  and  the  old  accusation  was  in  sub- 
stance revived,  "She  casteth  out  devils  by  Beelzebub." 
It  being  a  time  of  great  suspicion  regarding  all  com- 
paratively newcomers  to  the  country,  they  were  ar- 
raigned before  the  Commissioners  at  Albany,  and  told 
to  take  the  oath  of  allegiance.  To  swear  in  any  way  was 
against  the  Shaker  principles,  and  this  they  explained 
as  best  they  could,  but  it  only  gave  credence  to  the 
rumors  that  they  were  enemies  of  the  country,  it  being 
well  known  that  they  denounced  as  sin  war  and  all 
fighting  or  shedding  of  blood;  therefore  the  entire  board 
of  Elders,  and  Mother  Ann  as  well,  were  put  in  prison, 
where  they  were  kept  for  six  months.  At  the  end  of 
that  time,  however,  they  were  all  set  at  liberty  by  the 
Governor  of  New  York,  and  returning  to  Niskayuna 
they  found  that  those  who  had  been  left  there  had 


THE  SETTLEMENT   IN  THE  WILDERNESS     23 

worked  faithfully  and  well  —  many  more  converts  hav- 
ing been  brought  into  the  Society,  and  all  seemed  to  be 
prospering. 

There  is  a  curious  account  in  an  old  Shaker  pamphlet 
of  a  visit  made  to  the  Shakers  in  the  forests  of  Niska- 
yuna  by  the  Marquis  de  Lafayette  while  he  was  in  the 
service  of  General  Washington.    It  runs  thus:  — 

"Lafayette,  in  company  with  another  officer  in  regi- 
mental dress,  entered  very  quietly  the  building  where 
one  of  their  devotional  meetings  was  in  progress.  The 
one  among  the  brethren  most  eccentrically  exercised 
was  Abijah  Worcester.  His  outward  manifestations 
were  of  a  very  curious  type.  He  was  under  a  spell  of 
singular  violent  agitations;  jerking,  shaking,  and  sud- 
denly twisting  in  convulsions,  in  a  most  remarkable 
manner.  Lafayette's  tall  and  manly  form  arose  in  the 
seat  he  occupied  near  the  door,  and  he  passed  down  di- 
rectly to  the  front  of  the  congregation  and  seated  him- 
self by  Abijah's  side,  and  fastened  his  eyes  upon  him  most 
intensely,  and  as  Abijah  felt  moved  upon  by  the  spirits 
to  go  into  convulsions,  Lafayette  would  reach  out  his 
arm  and  lay  his  hand  upon  the  subject  under  agitation. 
This  disconcerted  Abijah  not  a  little,  and  he  began  to 
feel  the  presence  of  the  distinguished  visitor  with  some 
alarm.  Finally,  with  much  effort,  he  gasped,  "You  seem 
desirous  of  obtaining  this  power."  But  the  reply  he  re- 
ceived in  a  calm,  clear  voice,  "  It  is  desirable,"  so  worked 
upon  Abijah  that  he  suddenly  arose  and  ran  out  of  the 
door,  followed  as  suddenly  by  General  Lafayette,  who 
kept  close  by  his  side.   To  break  the  connection,  Abijah 


24    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

hurried  to  the  barn,  but  with  his  silent  investigator 
close  upon  his  heels.  To  make  a  show  that  he  had  busi- 
ness there,  Abijah  seized  a  broom  and  commenced  a 
most  vigorous  sweeping  of  the  floor,  but  there  stood  his 
inquisitorial  friend,  waiting  patiently  to  see  what  the 
next  move  would  be.  Abijah,  in  dismay,  started  for  the 
house;  as  quickly  in  his  footsteps  was  he  who  stuck  to 
him  closer  than  a  brother.  Almost  vanquished,  Abijah 
lifted  the  hatchway  and  rushed  into  the  cellar;  but  lo! 
Lafayette  was  there  also.  In  great  confusion  Abijah 
rallied  for  one  more  effort,  and  grasping  a  rude  ladder 
started  to  ascend  to  the  floor  above,  but  close  upon  the 
rounds  was  the  unrelenting  Lafayette,  with  a  determina- 
tion to  learn  what  power  or  impulse  controlled  the  man 
who  was  possessed  with  such  strange  actions.  The  open- 
ing in  the  floor  led  to  the  room  in  which  were  assembled 
Mother  Ann  and  the  Elders.  Then  for  the  first  time  La- 
fayette found  voice  enough  eagerly  to  ask  of  them  what 
manner  of  man  he  had  encountered,  and  what  was  the 
nature  of  his  malady?  He  was  informed  that  it  was 
wholly  of  a  religious  type,  and  that  such  dwelt  among 
them.  The  tenet  of  their  religion  was  then  explained  to 
him,  when  he  enquired  to  know  why  he  could  not  share 
it  as  well  as  others;  but  Mother  Ann  informed  him  that 
his  mission  was  of  the  world,  and  on  the  great  earth  plane 
before  him;  that  in  the  soldier  life  which  he  had  chosen, 
he  had  a  work  to  do  of  vast  importance,  as  in  the  suc- 
cess of  the  patriotic  arms  that  of  the  freedom  of  the 
populace  depended."  l 

1  Pamphlet,  The  Shakers.    (East  Canterbury.) 


VI 

MOTHER   ANN   TELLS   OF   HER   SUFFERINGS 

After  Mother  Ann  came  from  the  jail  at  Poughkeep- 
sie  she  talked  to  her  followers  a  great  deal  on  the 
subject  of  giving  proof  of  one's  faith,  and  of  suffering, 
if  need  be,  in  order  to  prove  loyalty  to  a  cause.  One  day 
Mehetable  Farrington,  and  some  others,  induced  her  to 
tell  them  of  her  experiences  in  England,  and  the  perse- 
cutions she  was  subjected  to. 

"I  suffered  great  persecutions  in  England,"  she  told 
them,  "on  account  of  my  faith.  Sometimes  the  power 
of  God  operated  so  mightily  upon  me,  that  numbers 
would  try  to  hold  me  still;  but  the  more  they  tried  to 
withstand  the  power  of  God,  the  more  I  was  operated 
upon. 

"One  of  my  brothers,  being  greatly  enraged,  said  he 
was  determined  to  overcome  me.  So  he  brought  a  staff 
about  the  size  of  a  large  broom  handle,  and  came  to 
me  while  I  was  sitting  in  my  chair,  and  singing  by  the 
power  of  God.  He  spoke  to  me,  but  I  felt  no  liberty  to 
answer.  'Will  you  not  answer  me?'  said  he.  He  then 
beat  me  over  my  face  and  nose  with  his  staff  till  one 
end  of  it  was  very  much  splintered.  But  I  sensibly 
felt,  and  saw,  the  bright  rays  of  the  glory  of  God  pass 
between  my  face  and  his  staff,  which  shielded  off  the 
blows,  so  that  I  did  but  just  feel  them.    He  continued 


26    GLEANINGS    FROM   OLD   SHAKER  JOURNALS 

beating  till  he  was  so  far  spent  that  he  had  to  stop 
and  call  for  drink.  While  he  was  refreshing  himself 
I  cried  to  God  for  his  healing  power.  He  then  turned 
the  other  end  of  his  staff  and  began  to  beat  me  again. 
While  he  continued  striking,  I  felt  my  breath  like  heal- 
ing balsam  streaming  from  my  mouth  and  nose,  which 
healed  me,  so  that  I  felt  no  harm  from  his  strokes;  but 
he  was  out  of  breath,  like  one  who  had  been  running  a 
race." 

Mother  Ann  related  this  same  occurrence  to  Phebe 
Spencer  and  others. 

Mother  Ann  told  Mehetable  of  another  experience 
which  she  had. 

"When  I  lived  in  England,"  she  said,  "there  arose  a 
great  mob  against  me,  and  determined  to  put  an  end 
to  my  existence.  They  took  me  into  the  highroad  and 
ordered  me  to  advance.  In  submission  to  their  order  I 
made  the  attempt,  but  was  soon  knocked  down  with 
clubs,  and  after  I  got  up  and  began  to  walk,  I  was  kicked 
every  few  steps  nearly  two  miles.  I  then  felt  as  if  I 
should  faint  with  thirst,  and  was  almost  ready  to  give 
up  the  ghost,  by  reason  of  the  cruel  abuses  which  I  re- 
ceived from  my  riotous  enemies.  While  I  was  suffering 
from  the  merciless  mob,  not  one  friend  was  allowed  to 
follow  me.  But  God  in  mercy  remembered  me,  and  sent 
a  man  who  was  instrumental  in  my  deliverance.  A  cer- 
tain nobleman,  living  at  some  distance,  who  knew  noth- 
ing of  what  was  passing,  was  remarkably  wrought  upon 
in  his  mind,  and  urged  by  his  feelings  to  go,  but  where, 


MOTHER  ANN   TELLS  OF   HER  SUFFERINGS     27 

and  for  what  cause  he  did  not  know.  But  he  ordered  his 
servant  to  fetch  his  horse  immediately.  The  servant 
went  in  haste,  but  the  anxiety  of  the  nobleman  was  so 
great,  that  he  sent  a  messenger  after  his  servant,  to 
hasten  him. 

"He  then  mounted  his  horse  and  rode  hastily,  as  if 
it  had  been  to  save  his  own  life,  as  he  afterwards  told 
me;  but,  for  what  cause,  or  where  he  should  stop  was 
unknown  to  him,  till  he  came  to  a  large  concourse  of 
people.  He  then  enquired  what  their  business  was.  On 
being  informed,  he  rode  up  to  the  place  where  I  was, 
and  commanded  the  mob  to  desist  their  abuse,  and 
sharply  reproved  them  for  their  cruel  conduct,  and 
ordered  them  to  disperse  immediately. 

"He  then  enquired  if  I  had  any  friends  present;  and 
told  me  if  I  had  not,  he  was  determined  to  take  care  of 
me  himself.  Elder  Hocknell  appeared,  and  said  he  was 
my  friend.  The  nobleman  gave  him  strict  charge  to 
take  care  of  me.  Thus  God  made  use  of  this  nobleman 
to  do  His  will." 

While  Mother  Ann  was  relating  this,  Elder  Hocknell 
was  present,  and  he  then  told  of  his  experiences  that 
day,  and  testifying  to  the  truth  of  what  Mother  Ann 
had  said,  he  continued  as  follows:  — 

"I  followed  Mother,  feeling  determined  to  follow  her 
amidst  the  crowd.  I  had  not  proceeded 'far,  before  I  was 
taken  and  thrown  into  a  '  bulge  place '  as  they  call  it. 
With  much  difficulty  I  got  out,  and  went  to  a  fountain  of 
water  and  washed  myself,  and  then  went  and  changed 


28    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

my  garments,  and  pursued  after  Mother.  When  I  over- 
took the  mob  they  beat  and  abused  me  very  much,  and 
then  rolled  me  in  a  mud  slough;  and  although  I  was 
wounded,  and  my  head  in  a  gore  of  blood,  I  did  not 
suffer  anger  to  rise  in  the  least  degree.  After  they  left 
me,  a  poor  widow  came,  and  bound  up  my  head  with  a 
handkerchief.  I  washed  myself  and  went  and  changed 
my  garments  again,  and  went  again  in  search  after 
Mother.  When  I  came  to  the  place  where  she  was,  the 
nobleman  was  reproving  and  dispersing  the  mob." 

Mother  Ann  at  another  time  told  Abigail  Babbitt  of  a 
most  terrible  experience  she  had  gone  through. 

"I  was  accused  of  blasphemy,"  she  said.  "My  ac- 
cusers told  me  that  my  tongue  must  be  bored  through 
with  a  hot  iron,  and  that  I  must  be  branded  on  the 
cheek.  I  was  led  before  four  of  the  most  learned  minis- 
ters of  those  parts.  They  asked  me  to  speak  in  other 
tongues.  I  told  them  they  must  wait  for  God's  power  to 
move  me,  for  it  was  by  the  operation  of  God's  power 
that  I  spoke  in  other  tongues.  Soon  after  the  power  of 
God  came  upon  me,  and  I  spoke  to  them  in  different 
tongues  of  the  wonderful  works  of  God.  These  men,  be- 
ing convinced  that  I  spoke  by  the  power  of  God,  told  the 
people  not  to  hurt  me;  but  the  mob  was  not  satisfied; 
their  rage  increased,  and  they  said  we  must  be  stoned 
to  death.  So  they  led  me  and  Elder  William  Lee,  Elder 
James  Whittaker,  Daniel  Whittaker,  and  James  Shepard 
down  into  a  valley,  and  the  mob  brought  as  many  stones 
as  two  men  could  carry,  and  placed  them  down  on  the 


MOTHER  ANN   TELLS  OF   HER   SUFFERINGS     29 

side  of  the  hill,  and  then  began  to  cast  them  at  us;  but 
they  could  not  hit  any  of  us  (except  Daniel,  who  received 
a  slight  wound  on  one  of  his  temples)  upon  which  they 
fell  into  contention  with  themselves. 

"While  they  were  throwing  their  stones  I  felt  sur- 
rounded by  the  presence  of  God,  and  my  soul  was  filled 
with  love.  I  knew  they  could  not  kill  me,  because  my 
work  was  not  done;  therefore  I  felt  joyful  and  comforta- 
ble, while  my  enemies  felt  distress  and  confusion. 

"At  another  time, "  she  added,  "  there  came  a  mob  by 
night,  and  dragged  me  out  of  the  house  by  my  feet,  till 
they  tore  the  skin  off  my  face." 

Abigail  Babbitt  testified  that  Mother  then  showed 
them  the  scars.1 

Now  during  this  period,  in  spite  of  many  difficulties, 
the  Shakers  were  transforming  the  tract  of  land  hidden 
in  the  forests.  The  clearings  they  made  were  being 
turned  into  fertile  meadows,  and  little  by  little  they 
planted  crops  and  orchards,  and  dug  out  the  rocks  and 
stones  from  the  waste  lands  and  built  walls  with  them. 
They  worked  with  a  joyful  enthusiasm,  following  out  to 
the  letter  one  of  the  strictest  rules  of  the  Shaker  religion, 
"Hands  to  work,  and  hearts  to  God,"  and  as  they  saw 
their  work  prospering,  an  added  zeal  was  born  in  them 
to  spread  their  gospel  throughout  the  land. 

Once  at  this  time  some  young  people  came  to  see  the 
Shakers,  and  Mother  Ann  gave  them  the  following 
advice :  — 

1  A  Summary  View  of  the  Millennial  Church.    (1823.) 


30    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

"When  you  return  home  you  must  be  diligent  with 
your  hands;  for  godliness  does  not  lead  to  idleness. 
The  Devil  tempts  others;  but  an  idle  person  tempts 
the  Devil.  When  you  are  at  work,  doing  your  duty 
in  the  gift  of  God,  the  Devil  can  have  no  power  over 
you,  because  there  is  no  room  for  temptation." 

And  one  day  a  young  man  came  to  her  and  asked  her 
if  he  might  plant  some  peach  and  plum  stones  which  he 
had  in  his  hand,  and  she  replied,  "Yea, —  do  your  work 
as  though  you  had  a  thousand  years  to  live,  and  as  you 
would  if  you  knew  you  must  die  to-morrow."  And  as 
she  turned  and  looked  at  an  apple  tree  in  full  bloom,  she 
exclaimed :  — 

"How  beautiful  this  tree  looks  now!  But  some  of  the 
apples  will  soon  fall  off;  some  will  hold  on  longer;  some 
will  hold  on  till  they  are  full  half  grown  and  will  then 
fall  off;  and  some  will  get  ripe.  So  it  is  with  souls  that 
set  out  in  the  way  of  God.  Many  will  set  out  very  fair 
and  soon  fall  away;  some  will  go  further  and  then  fall  off; 
some  will  go  still  further,  and  then  fall;  and  some  will 
go  through." 

All  this  time  Mother  Ann  had  it  in  her  heart  to  visit 
the  homes  of  the  "Believers,"  as  they  were  wont  to  call 
them,  that  were  scattered  eastward.  She  often  recalled 
the  vision  which  came  to  her  in  England,  of  the  far- 
away village,  and  the  faces  that  were  turned  toward  her 
expectantly;  and  she  knew  that  as  yet  she  had  not  seen 
that  place,  nor  had  she  looked  into  those  faces.    So  in 


MOTHER   ANN   TELLS  OF   HER  SUFFERINGS     31 

May,  1 78 1,  she  and  Elder  William  Lee,  Elder  James 
Whittaker,  Samuel  Fitch,  Mary  Partington,  and  Mar- 
garet Leland  started  out  to  face  the  dangers  of  the  grow- 
ing opposition  which  confronted  them  at  every  turn 
outside  the  confines  of  their  forest  home  at  Niskayuna. 
They  left  many  brethren  and  sisters  to  care  for  the  place 
in  their  absence,  and  with  exhortations  and  words  of 
warning  to  keep  the  candle  of  faith  burning  brightly, 
and  to  the  remaining  Elders  to  guard  their  flock,  they 
went  forth  to  the  encounter  of  "the  world  "  from  which 
they  meant  to  draw  more  converts  to  the  new  religion. 


VII 

SOWING   THE   SEED 

When  Mother  Ann  and  the  Elders  went  forth  on  their 
journey,  they  were  in  no  way  ignorant  of  the  dangers 
involved.  Already  they  had  learned  through  direful  ex- 
perience that  they  could  not  count  upon  either  hospi- 
tality or  kindness,  and  as  they  went  from  one  village 
to  another,  and  from  town  to  town,  suspicion  and  antag- 
onism followed  them.  But  in  spite  of  this  they  made 
many  converts.  Men  and  women,  both  young  and  old, 
were  drawn  to  them  despite  popular. prejudice,  and  hun- 
dreds came  to  Mother  Ann,  and  questioned  her,  and  to 
all  she  preached  the  confession  of  sins,  the  life  of  self- 
denial,  the  rejection  of  the  world,  and  the  adoption  of 
the  laws  of  the  spirit.  She  also  expounded  to  them  the 
law  of  non-resistance,  of  loving  their  enemies,  —  "The 
soft  answer  turneth  away  wrath,"  she  would  tell  them,  — 
and  often  those  who  were  the  most  obdurate  at  first  be- 
came her  most  ardent  followers,  and  proclaimed  with 
greatest  vehemence  that  in  her  the  Christ  Spirit  was 
made  manifest. 

It  was  a  time  of  deep  unrest  in  the  religious  world. 
Signs  and  wonders  were  looked  for  and  expected,  and 
the  prophesying,  the  communications  with  the  spirit 
world,  the  entrance  of  the  spirit  into  a  body  and  twisting 
it  and  turning  it  in^violent  contortions,  the  speaking  in 
unknown  tongues,  —  all  of   which  formed  an  integral 


SOWING  THE  SEED  33 

part  of  the  Shaker  religion,  —  had  a  magnetic  effect 
upon  those  of  emotional  temperament,  and  drew  them, 
despite  themselves,  into  the  circle  of  influence  which 
these  strange  people  seemed  to  possess.  It  was  this 
strong  power,  to  which  so  many  succumbed,  that  stirred 
a  superstitious  fear  in  the  hearts  of  the  majority  in  the 
country  they  passed  through,  and  it  was  a  frequent 
occurrence  that  upon  their  arrival  at  a  village  or  town 
the  authorities  commanded  them  to  leave  the  place 
and  go  elsewhere.  Witchcraft,  sorcery,  the  evil  eye,  — 
these  were  words  that  soon  became  associated  with  them 
in  the  minds  of  their  enemies,  and  led  to  their  inflicting 
abuse  and  cruelty  upon  them.  Often  they  had  to  travel 
with  much  secrecy,  but  already  the  houses  where  they 
were  welcome  were  numbering  in  the  hundreds,  and  they 
would  be  given  shelter  and  food  in  spite  of  the  watchful 
eyes  of  the  authorities.  It  was  usual  with  them  to  hold  a 
religious  meeting  when  they  were  hospitably  received, 
and  the  shouting  and  whirling,  and  the  rhythmic  danc- 
ing, which  was  their  method  of  worship,  swept  their 
followers  into  a  condition  of  mind  bordering  on  ecstasy. 
When  questioned  concerning  their  worship  they  would 
exclaim :  — 

"Why  should  the  tongue,  which  is  the  most  unruly 
member  of  the  body,  be  the  only  chosen  instrument  of 
worship?  God  has  also  created  the  hands  and  the  feet, 
and  enabled  them  to  perform  their  functions  in  the  ser- 
vice of  the  body.  And  shall  these  important  faculties, 
or  indeed  any  of  the  powers  and  faculties  of  man,  which 
God  has  given  to  be  devoted  to  his  service,  be  active  in 


34    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

man's  service,  or  in  the  service  of  sin,  and  yet  be  idle  in 
the  service  of  God? 

"God  requires  the  faithful  improvement  of  every 
created  talent. 

"O,  clap  your  hands  all  ye  people;  shout  unto  God 
with  a  voice  of  triumph.  Let  the  children  of  Zion  be 
joyful  in  their  King;  let  them  praise  his  name  in  the 
dance." 

When  the  children  of  Israel  were  delivered  from  their 
Egyptian  bondage,  Moses  and  the  children  of  Israel 
sang  unto  the  Lord  a  song  of  thanksgiving  for  their  de- 
liverance. "And  Miriam  the  prophetess,  the  sister  of 
Aaron,  took  a  timbrel  in  her  hand;  and  all  the  women 
went  out  after  her,  with  timbrels  and  with  dances." 

And  again :  — 

"Therefore  they  shall  come  and  sing  in  the  height  of 
Zion,  and  shall  flow  together  to  the  goodness  of  the  Lord : 
then  shall  the  virgin  rejoice  in  the  dance,  both  young 
men  and  old  together;  for  I  will  turn  their  mourning  into 
joy,  and  will  comfort  them  and  make  them  rejoice  from 
their  sorrow." 

"  Did  not  David,  and  all  Israel  dance  before  the  Lord? 
And  did  not  the  Psalmist  sing  thus:  — 

'O  praise  God  in  his  holiness, 
Praise  him  in  the  firmament  of  his  power, 
Praise  him  in  the  sound  of  the  trumpet; 
Praise  him  upon  the  lute  and  the  harp; 
Praise  him  in  the  cymbals  and  the  dances'"  ? 

Thus  they  explained  their  manner  of  worship  to  those 
who  flocked  to  meet  them. 


SOWING  THE  SEED  35 

But  this  religion  of  joy  appalled  the  descendants  of 
the  grim  and  sober  Puritans.  The  arguments  of  the 
Shakers  confused  them,  for  they  knew  they  quoted  the 
Scriptures,  but  they  shrank  from  what  seemed  to  them 
blasphemous  and  unseemly  behavior,  and  as  the  voice 
of  these  strange  people  went  abroad,  the  animosity  of 
"the  world"  increased  accordingly. 

So  they  travelled  through  the  country,  welcomed 
gladly  by  some,  and  repudiated  by  others,  until  they  ar- 
rived in  the  hill  town  of  Harvard,  Massachusetts,  one 
June  afternoon  in  1781. 


VIII 

THE  ARRIVAL  AT  THE  SQUARE  HOUSE 

The  greater  portion  of  this  account  of  the  arrival  of 
Mother  Ann  and  the  Elders  at  the  Square  House  and 
of  the  subsequent  visits  to  neighboring  towns  was  com- 
piled by  the  Shakers  in  1816  from  eye-witnesses  and  from 
those  who  had  taken  part  in  the  dramatic  experiences 
attending  the  spreading  of  their  gospel  throughout  New 
England.  This  compilation  was  published  for  the  exclu- 
sive use  of  the  Shaker  Societies.  It  was  found  in  man- 
uscript with  many  additions  among  the  Harvard  Shaker 
records,  signed  by  Elder  Thomas  Hammond  (1853), 
who  was  deeply  interested  in  collecting  together  all  that 
could  be  found  concerning  the  life  of  Mother  Ann  and 
the  Elders  and  those  early  days,  which  a  few  who  were 
then  living  could  remember. 

In  addition  were  other  manuscripts  and  old  journals 
revealing  many  things  concerning  the  Shakers  which 
have  never  been  put  before  the  public  until  now. 

The  account  of  the  arrival  at  the  Square  House  begins 
as  follows :  —  x 

"Mother  Ann  and  the  Elders  arrived  at  Harvard  the 
latter  part  of  June,  1781,  stopping  the  first  night  at 
Zaccheus  Stephens's  in  Still  River,  the  last  house  in 
town  on  the  right-hand  side  in  going  from  Harvard  to 

1  Some  portions  of  this  account  appear  in  Precepts  of  Mother  Ann 
Lee  and  the  Elders.   (Published  by  the  Shakers  in  1888.) 


THE  ARRIVAL   AT  THE  SQUARE   HOUSE       37 

Lancaster.  On  Wednesday  they  went  to  Isaac  Willard's 
(where  our  South  family  now  is),  where  they  tarried 
about  a  week.  The  house  of  Isaac  Willard  was  in  sight  of 
the  Square  House,  so  called,  in  Harvard,  where  Mother 
and  the  Elders  afterwards  took  up  their  residence. 
While  at  Isaac  Willard's,  Mother  saw  in  vision  a  large 
mob,  in  black,  which  filled  the  road  leading  to  the  Square 
House,  and  which  seemed  opposed  to  her  going  there. 
She  then  saw  two  angels,  who  made  their  way  through 
the  mob,  by  which  she  perceived  that  God  would  open 
the  way  for  her  to  go. 

"As  they  made  their  way  to  the  Square  House  the 
last  part  of  June  or  1st  of  July,  they  probably  came  up 
to  the  stoop  in  front,  on  the  south  side  of  the  house. 
Father  William  spoke  and  said,  'Are  you  willing  we 
should  come  into  your  house?'  (Abigail  Cooper  lived 
there  at  that  time.)  Abigail  Cooper  replied,  'No,  I  don't 
know  as  I  am.'  (Previous  to  this  Abigail  had  gotten  a 
little  hint  they  were  going  to  try  to  get  in  at  the  Square 
House  to  make  their  home  there.  She,  knowing  they 
were  English  people,  her  feelings  were  not  favorable  to 
them.)  'Well,  you'll  let  us  come  in,  will  you?'  '  I  sup- 
pose I  must.' " 

They  came  in,  and  after  taking  their  seats  they  ob- 
served they  were  going  to  John  Cooper's  (this  was  per- 
haps half  a  mile  from  the  Square  House  in  a  northerly 
direction),  "and  when  we  return  from  there  we  had 
thought  of  tarrying  with  you  awhile."  This  did  not  set 
well  on  Abigail's  feelings  to  have  them  speak  of  tarrying 
there.   They  asked  her  if  she  was  satisfied  with  the  reli- 


38    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

gion  she  had  —  "if  it  saved  her  from  sin?"  Said  they, 
"We  have  the  pure  gospel  of  Christ,  and  no  confidence  in 
the  flesh ;  and  if  you  will  take  us  in,  we  will  do  you  good." 
"  All  we  want  is  to  help  souls  to  God,"  said  Mother  Ann. 
Abigail  said  she  had  seen  a  great  deal  of  false  religion,  and 
did  not  want  to  see  any  more.  She  thought  if  they  had 
any  new  religion  they  could  keep  it  to  themselves,  for  all 
her:  —  she  did  not  want  it,  nor  did  she  care  about  seeing 
them.  Mother  Ann,  looking  at  Abigail,  said,  "I  have 
seen  you  before";  and  looking  around  on  the  rest  she 
said,  "and  so  I  have  seen  you  all."  (This  had  reference 
to  Mother's  vision  in  England.)  "She  tarried  a  short 
time,"  said  Abigail,  in  telling  about  it,  "and  before  they 
went  out  they  asked  me  if  I  did  not  love  them?  I  told 
them  I  did  not.  Father  William  answered  me,  'We  will 
make  you  love  us  before  we  leave  the  place.'  As  they 
were  going  out,  Father  William  gave  me  an  apple.  I  did 
not  want  it,  but  took  it,  and  laid  it  on  the  manteltree 
piece.  They  had  not  been  gone  long  before  I  could  say  in 
truth  that  I  did  love  them.  I  loved  the  apple  they  gave 
me,  for  their  sakes.  When  I  was  about  my  work  I  would 
now  and  then  look  at  the  apple,  and  take  it  in  my  hand. 
I  knew  they  had  something  good  about  them  because  I 
loved  them.  So,  I  wanted  they  should  come  back,  and 
when  they  came  I  was  thankful  to  take  them  in,  and 
glad  to  do  anything  for  them  that  I  could  do.  I  found 
Mother's  words  to  be  true.  In  the  conversation,  Father 
William  frequently  said  '  Don't  you  love  us?  Don't  you 
love  us  some?'" 

After  this  the  arrangements  and  preparations  were 


CO 


M    5 


THE  ARRIVAL  AT  THE  SQUARE   HOUSE       39 

made  for  the  reception  of  Mother  Ann  and  the  Elders  at 
the  Square  House,  and  they  proceeded  thither  and  took 
up  their  residence. 

"Here  they  were  visited  from  almost  every  quarter  of 
the  land  where  the  sound  of  the  testimony  had  extended, 
and  continued  to  preach  the  gospel  and  minister  the 
power  of  salvation  and  eternal  life  to  all  who  were  will- 
ing to  receive  it.  Here  Mother  Ann  found  the  place  and 
the  people  which  had  been  shown  to  her  in  vision  while 
in  England,  and  during  her  residence  in  this  place  the 
gospel  had  a  rapid  and  extensive  circulation.  She  visited 
many  places  in  this  quarter,  where  the  sound  of  the 
gospel  had  awakened  souls  to  serious  enquiry  and  where 
numbers  had  already  embraced  the  testimony,  particu- 
larly Shirley,  Littleton,  Woburn,  and  Petersham. 

"As  grain  was  scarce  in  and  about  Harvard,  Mother 
Ann  sent  Jonathan  Slosson  and  Reuben  Harrison  to  the 
Western  Believers  at  Lebanon  and  about  there,  for 
grain,  etc.  They  went,  and  by  the  kindness  and  liberal- 
ity of  their  faithful  brethren,  they  soon  obtained  a  good 
supply  of  flour  and  cheese.  When  they  returned  to 
Harvard  with  their  provisions,  Mother  Ann  and  the 
Elders  wept,  and  kneeled  down  in  thankfulness  to  God 
for  such  a  manifestation  of  faith  and  liberality  in  His 
people.  Mother  then  called  on  the  young  believers  to  see 
what  kindness  and  liberality  had  been  displayed  by  the 
Western  Believers,  and  to  witness  the  faith  and  zeal  of 
the  two  young  men  who  had  been  on  such  a  journey  for 
their  sakes.  She  said  it  was  an  example  worthy  of  their 
imitation,  and  ought  to  awaken  them  to  thankfulness 
and  gratitude. 


4o    GLEANINGS  FROM   OLD   SHAKER  JOURNALS 

"In  December,  1781,  Mother  Ann  and  the  Elders 
made  a  journey  to  Petersham.  They  arrived  at  Thomas 
Shattuck's  late  in  the  evening,  and  found  the  family 
watching  and  waiting  in  expectation  of  their  coming. 
Mother  Ann  said,  'It  is  good  to  watch,  and  you  should 
always  watch.'  Father  William  said,  'Ye  watched,  for 
ye  knew  not  the  hour  we  would  come.'  They,  however, 
proceeded  to  David  Hammond's  that  night.  The  next 
day,  being  the  Sabbath,  many  people  of  the  world  came 
to  attend  meeting.  Elder  James  preached  the  gospel 
from  these  words:  'Cleanse  your  hands,  ye  sinners;  and 
purify  your  hearts,  ye  double  minded;  be  afflicted  and 
mourn  and  weep.'  (James  iv,  8-9.)  He  spoke  with 
great  power  and  energy  of  the  spirit,  and  urged  the  ne- 
cessity of  confessing,  forsaking,  and  repenting  of  their 
sins.  'What  is  cleansing  the  hands,'  said  he,  'but  con- 
fessing sins?  And  what  is  purifying  the  heart  but  for- 
saking them?  And  what  is  being  afflicted  and  mourning 
and  weeping  but  repenting  of  sin?'  He  continued  his 
discourse  about  two  hours. 

"This  being  the  first  visit  that  Mother  Ann  and  the 
Elders  had  made  in  Petersham,  the  inhabitants  gener- 
ally manifested  a  desire  to  see  and  hear  for  themselves, 
and  as  they  pretended  civility  they  had  full  liberty. 

"Accordingly  on  Monday  evening  there  came  a  con- 
siderable number  of  civil  people;  also  a  company  of  lewd 
fellows  from  the  middle  of  the  town,  who  styled  them- 
selves the  'Blackguard  Committee.'  This  was  the 
night  that  the  ruffians  carried  off  Mother  Ann,  knocked 
down  and  cruelly  beat  David  Hammond  and  Mary, 
his  woman;  Father  James  was  clinched  by  the  collar, 


THE  ARRIVAL  AT  THE   SQUARE   HOUSE        41 

knocked  down,  and  left  for  dead,  and  several  others 
were  knocked  down.  Father  William  was  also  hurt  and 
all  that  stood  in  the  way  were  beaten  and  bruised  more 
or  less."  * 

There  are  more  details  known  about  this  visit  to 
Petersham  as  follows:  — 

At  the  meeting  held  on  that  Monday  evening,  Elder 
James  Whittaker  was  in  charge.  It  was  held  in  a  room 
which  opened  out  into  another  of  a  larger  size  and  here 
had  congregated  the  people  of  the  world  who  had  come 
out  of  curiosity  to  attend  the  meeting.  Elder  James 
asked  those  who  were  really  interested  to  come  into  the 
room  where  the  Believers  had  assembled.  They  all  came 
crowding  in  to  hear  Elder  James  read  the  Scriptures. 
Mother  Ann  and  Elizabeth  Shattuck  were  sitting  on  a 
bed,  while  near  them  a  number  of  other  Sisters  were 
grouped.  Elder  James  stood  with  a  light  in  his  hand  and 
was  just  about  to  read,  when  a  cry  of  'knock  out  the 
lights'  rang  through  the  rooms,  and  in  an  instant  the 
whole  assembly  was  in  confusion.  All  the  lights  except 
one  were  extinguished,  and  into  the  room  rushed  three 
men  with  faces  disguised  with  black  paint,  and  seizing 
hold  of  Mother  Ann,  attempted  to  drag  her  from  the 
room.  Elizabeth  Shattuck  and  the  other  Sisters  rushed 
to  her  rescue,  and  a  violent  scrimmage  took  place.  So 
fierce  was  the  defense  of  the  Shaker  Sisters,  that  the 
men  fearing  recognition  retreated  and  suddenly  left  the 
house.  Elder  James,  apprehensive  of  some  further 
trouble,  asked  the  rest  of  the  people  there  to  quietly  go 
to  their  homes.  They  accordingly  dispersed. 
1  From  unpublished  records. 


42     GLEANINGS  FROM   OLD   SHAKER  JOURNALS 

Mother  Ann  with  prophetic  insight  declared  that  the 
ruffians  would  return  ere  long,  and  in  distress  of  mind 
the  little  band  began  to  "labor"  in  order  to  keep  evil 
away  from  them.  But  after  a  while  confidence  returned, 
and  they  were  all  about  to  secure  some  rest,  when 
Mother  Ann  looked  out  of  the  windows  and  saw  dark 
figures  moving  around  the  side  of  the  house.  She  tried 
to  hide  herself  knowing  that  she  was  the  one  of  all  others 
whom  they  were  seeking,  and  the  others  fastened  the 
doors  and  secured  them  as  best  they  could,  but  immedi- 
ately a  party  of  thirty  men  threw  themselves  against 
the  doors,  and  bursting  them  open  they  rushed  into  the 
house,  uttering  oaths  and  imprecations.  As  the  sisters 
had  hidden  away  all  the  candles  that  were  lying  about  on 
the  floors  after  the  scrimmage  that  had  taken  place,  the 
men  seized  the  pine  knots  out  of  the  old  chimney,  and 
blowing  them  into  a  flame,  they  hurriedly  made  a  search 
of  all  the  rooms  in  the  house.  Mother  Ann  had  taken 
refuge  in  one  of  the  bedrooms,  and  when  they  finally 
found  her  "they  immediately  seized  her  by  the  feet  and 
inhumanely  dragged  her,  feet  foremost,  out  of  the  house, 
and  threw  her  into  a  sleigh  with  as  little  ceremony  as 
they  would  the  dead  carcase  of  a  beast,  committing 
at  the  same  time  acts  of  inhumanity  which  even  savages 
would  be  ashamed  of."  l 

The  night  was  bitterly  cold,  and  Mother  Ann,  with 
her  clothes  torn  and  tattered,  was  driven  some  miles  to  a 
tavern  kept  by  one  Samuel  Peckham.  Father  William 
Lee  and  David  Hammond  had  caught  on  to  the  back  of 

1  Testimonies  of  the  Life,  Character,  Revelations  and  Doctrines  of 
Mother  Ann  Lee.    (Albany,  1888.) 


THE   ARRIVAL   AT    THE    SQUARE    HOUSE       43 

the  sleigh,  and  in  spite  of  being  beaten  over  the  heads 
with  heavy  whips,  they  managed  to  cling  on  in  their  de- 
sire to  do  their  best  to  protect  Mother  Ann  if  possible. 

When  the  tavern  was  reached  the  men  called  for  drink 
and  Father  William  took  the  opportunity  to  remonstrate 
with  them  and  bitterly  reproach  them  for  their  cruelty. 
So  earnest  were  his  words  that  a  sense  of  shame  came 
over  them,  and  fearing  that  their  identity  might  be  dis- 
covered they  agreed  to  let  Mother  Ann  go  free  if  they 
would  sign  a  promise  not  to  prosecute  them  for  their  un- 
lawful acts.  Fearing  that  a  refusal  might  renew  their 
persecution  of  Mother  Ann,  Father  William  agreed  to 
this,  and  some  of  the  men  drove  them  back  to  David 
Hammond's  house.  Mother  Ann  entered  the  house 
singing  joyfully  a  song  of  praise  for  her  deliverance.  This 
made  a  deep  impression  on  her  persecutors,  and  some  of 
them  admitted  that  they  felt  a  sense  of  shame  at  having 
abused  her  so  cruelly,  and  they  asked  her  forgiveness. 
Mother  Ann's  answer  was  this:  "  I  freely  forgive  you.  I 
hold  nothing  against  you,  and  I  pray  God  to  forgive 
you."  Whereupon  they  left  the  house,  sobered  and 
ashamed. 

But  it  was  not  safe  for  the  little  band  of  Shakers  to 
remain  in  Petersham.  The  accusations  against  them  of 
witchcraft,  which  followed  them  wherever  they  went, 
raised  such  terror  among  some  of  the  inhabitants  that 
menacing  threats  were  heard  on  all  sides,  and  they 
decided  to  return  to  Harvard. 


IX 

MOTHER  ANN'S  ministration 

The  Square  House  now  became  the  centre  of  an 
extraordinary  demonstration  of  religious  enthusiasm. 
Hundreds  of  men  and  women  journeyed  there  —  the 
coming  and  going  was  incessant.  As  the  days  and  weeks 
went  by  the  ardor  of  the  worship  of  God  in  their  meet- 
ings increased.  It  is  said  that  the  sound  that  came  from 
them  could  be  heard  a  mile  away.  Mother  Ann  and  the 
Elders  exhorted  their  followers  to  confess  their  sins,  and 
they  did  so  with  loud  lamentations  followed  by  excessive 
joy. 

In  speaking  of  this  the  following  account  is  given  in 
"A  Summary  View  of  the  Millennial  Church":  — 

"Her  labors  in  this  particular  were  often  attended 
with  such  mighty  power  of  God  and  such  sharp  and 
piercing  testimony  that  few  who  heard  it  were  able  to 
resist  its  convicting  power.  Many  were  so  powerfully 
wrought  upon  that  they  could  not  refrain  from  crying 
out  and  confessing  their  sins  on  the  spot.  Others  whose 
feelings  were  more  bound  by  the  fear  of  the  cross  could 
find  no  rest,  day  or  night,  from  the  tormenting  weight 
of  their  sins  till  they  had  honestly  confessed  them  before 
some  witness  of  God,  appointed  for  that  purpose.  And 
everyone  who  was  honest  and  faithful  in  that  important 
work  soon  experienced  the  forgiving  power  of  God,  and 


MOTHER  ANN'S   MINISTRATION  45 

felt  an  inward  evidence  of  union  and  relation  to  the 
Kingdom  of  Heaven." 

And  to  those  who  came  to  confess  their  sins  to  her, 
she  said,  "If  you  confess  your  sins,  you  must  confess 
them  to  God;  we  are  but  his  witnesses."  To  such  as 
asked  her  forgiveness  she  used  to  say,  "I  can  freely  for- 
give you,  and  I  pray  to  God  to  forgive  you.  It  is  God 
that  forgives  sins.    I  am  but  your  fellow  servant." 

Now  there  was  one  man  who  professed  faith,  who  con- 
fessed his  sins  to  one  of  the  Elders,  but  Mother  Ann  was 
convinced  that  he  had  not  confessed  all.  This  was  a 
grave  offense,  and  she  called  another  Elder  named  Amos 
Rathbun  and  told  him  to  go  and  labor  with  this  man. 
"For  he  has  pretended  to  open  his  mind,  but  has  not 
done  it  honestly,"  she  said.  Accordingly  Amos  went 
and  labored  with  the  man  l  who  pretended  to  make  full 
confesssion,  but  he  still  did  not  confess  truthfully  or 
honestly.  Mother  Ann,  still  feeling  and  knowing  the 
man's  hypocrisy  to  Amos,  also  went  into  the  room  her- 
self, and  spoke  to  the  man  with  great  sharpness  and  se- 
verity, saying,  "You  cover  your  sin,  and  do  not  confess 
it  honestly."  These  words  were  spoken  with  such  power 
of  God  that  the  man  was  struck  down,  and  fell,  with 
his  whole  length  upon  the  floor,  groaned  out,  and  said, 
"  It  is  true,"  and  appeared  to  be  in  desperate  agony,  and 
for  some  time  he  was  unable  to  rise  up.  While  he  lay  in 
that  situation,  Mother  Ann  sharply  reproved  him  for 
such  abominable  conduct,  and  for  not  confessing  it  to 

1  The  word  "laboring"  in  this  sense  means  shaking  out  evil. 
During  this  exercise  the  body  is  twisted  with  contortions  which  they 
believe  is  due  to  the  inflow  of  the  spirit. 


46    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

Amos  when  he  was  called  upon,  and  declared  to  him  the 
impossibility  of  ever  keeping  the  way  of  God  with  sin 
covered.1 

One  of  the  tenets  of  Mother  Ann's  religion  was  that 
cleanliness  was  next  to  godliness,  and  this  she  dwelt  on 
with  special  emphasis.  Zeruah  Clark  was  a  Believer  to 
whose  house  they  sometimes  went  to  hold  a  meeting, 
and  on  one  occasion  Mother  Ann  said  to  her :  — 

"Be  faithful  to  keep  the  gospel;  be  neat  and  industri- 
ous; keep  your  family's  clothes  clean  and  decent;  see 
that  your  house  is  kept  clean  and  your  victuals  are  pre- 
pared in  good  order,  that  when  the  Brethren  come  in 
from  their  hard  work  they  can  bless  you,  and  eat  their 
food  with  thankfulness,  without  murmuring,  and  be  able 
to  worship  in  the  beauty  of  holiness.  Watch,  and  be 
careful,  don't  speak  harsh,  nor  cast  reflections  upon 
them;  but  let  your  words  be  few,  and  seasoned  with 
grace." 

Lucy  Bishop  was  once  scrubbing  a  room  and  Mother 
Ann  came  in  and  said,  "Clean  your  room  well;  for  good 
spirits  will  not  live  where  there  is  dirt.  There  is  no  dirt 
in  Heaven." 

At  another  time  she  spoke  to  some  sisters  who  had 
been  washing  the  floor,  saying,  "You  ought  to  be  neat 
and  clean ;  for  there  are  no  slovens  or  sluts  in  Heaven  " ; 2 
and  Brother  John  Robinson  testifies  that  Mother  Ann 
said  to  one  of  the  Believers  when  they  were  holding  a 

1  Testimony  of  Amos  Rathbun. 

2  Testimony  of  Sister  Lucy  Prescott 


MOTHER  ANN'S  MINISTRATION  47 

meeting,  "Never  put  on  silver  spoons  nor  tablecloths 
for  me,  but  let  your  tables  be  clean  enough  to  eat  from 
without  cloths." 

To  the  men  she  gave  this  command :  — 

"  Every  faithful  man  will  go  forth  to  put  up  his  fences 
in  season,  and  will  plow  his  ground  in  season,  and  put 
his  crops  into  the  ground  in  season ;  and  such  a  man  may 
with  confidence  look  for  a  blessing.  But  the  slothful  and 
indolent  will  say:  'To-morrow  will  do  as  well,  —  and 
to-morrow  will  do  as  well.'  Such  a  man  never  finds  a 
blessing,  —  if  he  has  anything  it  is  afterwards,  and  there 
seems  no  blessing  in  it.  Just  so  he  is  in  spiritual  things; 
—  he  will  be  slothful  in  the  work  of  God,  and  he  will 
reap  his  reward.  He  that  is  unfaithful  in  the  unrighteous 
Mammon,  how  can  he  be  trusted  with  the  true  riches?" 

And  she  would  exhort  them  to  be  industrious  and  eco- 
nomical and  to  let  nothing  be  lost  through  shiftlessness 
and  neglect.   And  this  was  the  creed  she  gave  them :  — 

"  Put  your  hands  to  work  and  your  hearts  to  God ;  pay 
all  your  just  debts,  and  right  all  your  wrongs.  Remem- 
ber the  poor;  if  you  have  but  little  to  spare,  give  to  them 
that  need.  Be  neat  and  clean,  and  keep  the  fear  of  God 
in  all  your  goings  forth." 

These  and  many  other  like  exhortations  show  the 
foundation  of  good,  old-fashioned  common  sense  that 
underlay  the  mysticism  and  fanaticism  that  were  so 
strong  in  Mother  Ann's  nature.   It  was  this  capacity  to 


48    GLEANINGS  FROM   OLD   SHAKER  JOURNALS 

make  her  followers  intermingle  the  humblest  kind  of 
drudgery  of  everyday  life  and  the  enthusiasm  of  their 
religious  belief  that  gave  sufficient  life  and  impetus  to 
the  Society  of  Believers  to  carry  them  successfully 
through  nearly  a  century  and  a  half  of  great  prosperity. 
Now  the  Square  House  was  full  to  overflowing  and 
hundreds  camped  in  the  woods  near  by.  The  present 
village  street  was  then  a  mere  wood  road,  but  soon  it 
bore  the  imprint  of  innumerable  feet  as  day  and  night 
the  brethren  and  sisters  would  go  forth  in  the  worship 
of  God.  Songs  of  Zion  rent  the  air.  Shouts  of  joy  rever- 
berated from  hill  to  hill.  Much  care  fell  upon  Mother 
Ann  and  the  Elders,  and  in  an  extract  from  one  of  the  old 
journals  a  quaint  description  of  it  is  given  by  Sister 
Jemima  Blanchard  to  Eldress  Roxalana  Grosvenor  who 
reports  it :  — 

"At  a  time  when  Mother  and  the  Elders  were  greatly 
pressed  with  company  and  had  very  heavy  labors  so  that 
they  had  slept  very  little  for  some  weeks,  Jemima  saw 
Father  James  going  to  the  barn.  Mother  called  him  and 
told  him  of  some  labors  she  wished  him  to  perform. 
Father  said,  'This  is  the  third  time  I  have  started  to  go 
to  the  barn  and  lie  down.'  Mother  replied,  'James,  you 
are  faithful,  you  shall  have  rest,  but  you  cannot  have  it 
now.' 

"Sister  Jemima  once  heard  Mother  reprove  one  of  the 
brethren  for  going  without  his  victuals  for  the  sake  of 
mortification  and  asked  where  he  got  his  gift  [inspira- 
tion]. She  said  Mother  taught  them  to  eat  as  much  as 
they  needed  for  the  support  of  the  body,  and  then  serve 


MOTHER  ANN'S   MINISTRATION  49 

God  by  the  strength  of  it.  She  always  showed  a  concern 
that  all  should  have  what  they  needed.  She  took  special 
care  of  Jemima  in  this  respect  as  she  was  bashful ,  and  had 
but  little  appetite." 

Amos  Taylor  of  Harvard  stated  "that  a  store  of  pro- 
visions was  kept  at  the  Square  House  sufficient  for  a 
large  number  of  guests,"  and  that  meetings  were  there 
held  daily  which  generally  continued  until  past  mid- 
night, and  sometimes  until  break  of  day.  The  exercises 
were  chiefly  singing  and  dancing,  forty  or  fifty  men  in 
one  room,  and  as  many  women  in  another,  "moving 
about  as  thick  as  they  can  crowd  with  extraordinary 
transports,  singing  sometimes  one  at  a  time,  sometimes 
more  than  one,"  or  dancing  by  a  "perpetual  springing 
from  the  house  floor  about  four  inches  up  and  down."  1 
1  History  of  Harvard,  Massachusetts. 


X 

HOW  JEMIMA  BLANCHARD  BECAME  A  SHAKER  SISTER 

The  following  account  was  dictated  by  Sister  Jemima 
Blanchard  to  Eldress  Roxalana  Grosvenor  after  the 
former  had  reached  a  great  age  and  had  become  blind. 
The  old  manuscript  reveals  the  extraordinary  magnetic 
influence  exerted  by  Mother  Ann. 

"Daniel  Wood  was  the  first  person  from  whom  I 
obtained  any  knowledge  respecting  the  Believers.  He 
came  to  my  father's  house  one  evening,  when  I  was  there 
on  a  visit.  (I  lived  at  Isaac  Willard's;  the  place  our 
South  family  now  occupy.)  He  said  that  they  confessed 
their  sins,  and  were  operated  upon  by  the  power  of  God. 
My  brother  Joseph  and  myself  were  all  the  children  who 
were  there,  the  rest  being  out  on  an  evening  visit. 

"  I  listened  to  the  conversation  as  long  as  I  could  hear 
it,  it  affected  my  feelings  so,  and  then  went  out.  Joseph 
soon  followed  me,  and  we  talked  about  it  together. 

"He  said  he  would  take  me  up  to  see  them;  but  I  did 
not  agree  to  this,  yet  there  was  always  a  fear  in  my  mind 
after  this  that  they  were  the  only  people  of  God.  Joseph 
seemed  to  feel  it  more  than  I  did.  Daniel  said  he  did  not 
know  but  they  would  come  here,  and  I  feared  it.  This 
was  in  the  winter.  The  next  April  or  May  Joseph  came 
to  me  and  told  me  he  had  heard  that  they  were  coming, 
and  that  he  intended  to  go  to  sea  to  get  away  from  them. 


JEMIMA   BLANCHARD   BECOMES   A   SHAKER    51 

I  tried  to  dissuade  him,  but  to  no  purpose.  I  never  saw 
him  afterwards.  The  next  June  I  went  to  Holliston  to 
work  for  a  family  by  the  name  of  Cutter.  My  friends 
were  anxious  to  have  me  go,  I  suspect,  for  fear  I  should 
get  taken  in  with  the  Shakers;  and  I  was  willing  to  get 
away  for  the  same  reason.  While  I  was  there  Daniel 
Wood  visited  Cutter.  I  was  at  that  time  absent  with  a 
neighbor  of  his;  and  Cutter  sent  word  to  him  to  keep  me 
over  night,  and  in  the  morning  he  came  there,  and  re- 
quested the  man  of  the  house  to  keep  me  through  the 
day.  And  being  afraid  myself  to  see  Daniel  I  stayed 
willingly. 

"  I  afterwards  learned  that  Daniel  stayed  pretty  much 
the  next  day,  on  purpose  to  see  me.  When  I  returned  to 
Cutter's  I  urged  him  to  go  and  see  the  Shakers;  his  wife 
joined  me  in  it,  and  we  persuaded  him  to  go.  On  his  re- 
turn he  spoke  favorably  of  the  people.  He  said  that 
Father  William  told  him  that  God  was  at  work  with  him, 
and  tried  to  make  him  promise  that  if,  during  his  stay  in 
the  place  he  should  feel  conviction  he  would  return  unto 
him.  And  he  did  promise.  He  told  us  that  while  on  his 
way  from  Harvard  town  to  Zaccheus  Stephens's  he  felt 
such  a  weight  of  conviction  come  upon  him  that  he  got 
off  his  horse  and  lay  down  on  the  ground.  He  then 
knew  that  Father's  word  to  him  was  true,  and  that  to 
fulfill  his  promise  he  must  go  and  see  him.  But  he  felt 
so  certain  that  he  should  have  to  set  out  if  he  did  that  he 
broke  his  promise.  We  were  so  much  interested  in  his 
account  that  we  prevailed  on  him  to  go  again  and  carry 
us.  Accordingly  in  September  he  came  and  brought  us. 
We  went  first  to  Zaccheus  Stephens's  in  Harvard  where 


52     GLEANINGS  FROM   OLD   SHAKER  JOURNALS 

I  saw  some  who  had  set  out.  Of  these  I  knew  Father 
Eleazer  and  Tabitha  Green.  They  appeared  so  solemn 
and  heavenly  that  it  struck  my  feelings  very  much;  they 
were  under  the  operations  of  the  power  of  God.  We  sat 
down  to  supper  with  the  family.  When  they  kneeled 
Cutter  and  his  wife  kneeled  with  them,  but  I  durst  not. 
I  looked  at  them  with  wonder,  and  saw  the  power  of  God 
visible  on  their  faces  and  even  on  the  clothes  of  the  Be- 
lievers. It  looked  perfectly  white  and  run  in  veins.  I 
noticed  it  mostly  on  those  young  persons  whom  I  knew. 
We  went  on  that  night  to  my  father's  where  we  stayed  all 
night.  In  the  morning  I  started  off  alone  to  go  to  the 
Square  House;  —  passed  by  Jeremiah  Willard's  where 
I  was  well  acquainted.  Oliver  Willard,  his  first  child  (a 
very  remarkable  child  who  died  when  about  three  years 
old,  being  in  great  distress  in  his  sickness,  his  friends 
would  pity  him,  but  he  would  reply,  'Pain  ain't  Hell') 
not  two  years  old,  was  on  the  steps;  he  knew  me  and  ran 
up  to  me.  I  took  him  up,  he  looked  me  in  the  face  and 
immediately  set  to  shaking  his  head  so  that  it  seemed  as 
if  his  neck  must  break,  and  I  put  him  down.  He  then 
took  hold  of  my  clothes  and  pulled  me  towards  the  house; 
I  went  in  and  found  them  all  Believers.  They  spoke 
kindly  to  me,  yet  they  seemed  so  solemn  and  strange 
that  I  soon  came  out,  and  went  on  to  Isaac  Willard's  (his 
father)  where  I  used  to  live.  Here  I  found  the  same 
change  in  the  appearance  of  the  family,  yet  they  looked 
pleasant,  and  were  kind  to  me,  said  they  were  glad  I  had 
come,  and  asked  if  I  was  going  to  meeting,  etc.  I  soon 
left  them  and  thought  I  would  go  and  see  for  myself 
what  had  wrought  such  a  change  in  all  my  acquaintance. 


JEMIMA   BLANCH ARD   BECOMES  A  SHAKER     53 

There  were  two  young  women  at  the  Square  House, 
with  whom  I  used  to  be  acquainted,  viz.,  Deliverance 
and  Beulah  Cooper.  I  found  them  in  the  kitchen  to 
work;  and  as  I  was  passing  through  the  hall,  they  came 
and  invited  me  into  the  kitchen  and  talked  very  lov- 
ingly to  me,  said  they  had  wanted  very  much  that  I 
should  come,  etc. 

"Mother  was  in  the  kitchen  washing  herself;  she 
turned  and  looked  at  me  with  such  a  pleasant  heavenly 
countenance,  that  it  absorbed  my  whole  soul,  so  that  I 
scarcely  heard  what  my  companions  said  to  me.  Mother 
hastily  put  on  her  cap  and  handkerchief  and  came  to  me. 
She  took  me  by  the  arm  and  said,  'Wilt  thou  be  a 
daughter  of  Zion,  and  be  searched  as  Jerusalem  with 
candles?'  I  answered  not,  for  I  knew  not  what  to  say. 
Her  word  seemed  to  me  like  the  voice  of  God.  She  then 
took  me  into  meeting,  and  it  seemed  to  me  all  day  that 
her  eyes  were  upon  me,  and  that  she  could  see  through 
me.  Once  while  passing  through  the  kitchen  into  the 
meeting  room  Mother  pulled  me  into  her  lap  and  hugged 
me  to  her  heart  saying,  'How  is  it  that  you  are  the 
buntling,  when  Phebe  (my  youngest  sister)  is  the  young- 
est?' As  I  always  was  my  mother's  pet,  this  made  me 
feel  still  more  that  Mother  knew  all  about  me.  The 
young  women  before  mentioned  got  dinner  for  us,  and 
when  I  came  to  the  table  they  informed  me  that  it  was 
their  manner  to  kneel  before  eating,  and  insisted  upon 
my  uniting  with  them,  but  I  objected,  saying  that  I  did 
not  want  any  dinner. 

"My  natural  father  desired  me  to  conform,  but  I  felt 
that  I  could  not,  there  being  many  of  the  world  looking 


54    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

on,  with  countenances  expressive  of  scorn  and  contempt. 
Mother  then  came  to  me  and  said,  '  It  is  becoming  in  all 
people  to  render  thanks  to  God.'  This  bound  my  feelings 
so  that  I  kneeled  with  her,  yet  showed  by  my  manner 
that  I  did  it  for  manner's  sake.  It  was  not  our  intention 
to  stay  overnight,  but  my  acquaintances  begged  me  to, 
and  Mother  told  Cutter's  wife  she  had  better  stay  and  let 
me  visit  my  acquaintances;  so  we  consented  and  stayed. 
In  the  morning  we  met  Mother  in  the  hall;  she  spoke 
very  lovingly  to  us,  and  invited  us  to  stay  to  breakfast, 
but  Cutter's  wife  excused  herself  by  saying, 'We  must 
be  making  our  visit  end  as  fast  as  we  can,'  etc.  Mother 
said,  'Why  do  you  want  to  get  this  young  woman  away? 
You  cannot  help  her  soul  to  God ;  and  you  cannot  do  this 
for  you  have  not  found  Him  yourself.'  She  took  offense 
and  went  away,  charging  me  to  come  soon.  I  told  her  I 
would,  and  that  I  would  be  to  my  father's  to  breakfast. 
As  soon  as  Mother  left  me  I  went  into  the  kitchen  and 
took  my  leave  of  my  acquaintances,  leaving  my  com- 
pliments for  Mother  with  them,  and  then  made  the  best 
of  my  way  out  of  the  house,  and  hastened  homeward, 
feeling  released  that  I  had  got  away,  for  I  did  not  feel 
as  if  it  was  possible  for  me  to  be  one  of  them. 

"  I  had  gone  about  as  far  as  where  the  first  house  now 
stands,  when  I  distinctly  heard  Mother  come  down- 
stairs, go  into  the  kitchen  and  say,  'Where  is  that  young 
woman?'  They  replied,  'She  is  gone.'  'Gone!'  said 
Mother.  'What  did  you  let  her  go  for?  Go  and  call  her 
back;  tell  her  she  has  not  bid  me  farewell  yet;  and  it 
was  I  that  invited  her  to  stay,  and  she  has  not  treated 
me  with  good  manners.'    I  stopped  as  it  were  involunta- 


JEMIMA   BLANCHARD   BECOMES  A  SHAKER     55 

rily  and  turned  around,  saw  Mother  standing  on  the 
doorstep,  and  the  young  women  coming  after  me.  They 
told  me  what  Mother  said,  and  I  went  back  to  excuse 
myself  for  I  abhorred  the  idea  of  treating  any  one  with  ill 
manners,  and  especially  such  a  beautiful  and  God-like 
woman  as  Mother.  I  told  her  I  could  not  stay,  that  I 
liked  them  very  much,  but  that  I  could  not  be  like  them, 
certainly  at  present;  that  they  were  now  waiting  for  me 
to  breakfast  and  that  I  could  not  stay  any  longer  —  that 
perhaps  I  should  come  again,  etc.  Mother  said,  'Oh,  oh, 
nay,  you  did  not  mean  to  come  again.'  I  knew  this  was 
my  very  thought,  so  I  knew  not  what  to  say,  but  still 
kept  excusing  myself  as  Mother  held  me  by  the  arm.  I 
kept  trying  to  get  my  arm  away,  but  as  soon  as  I  did 
this  she  would  take  me  by  the  other,  while  she  advanced 
still  nearer  to  the  house.  When  we  got  to  the  door  I  re- 
sisted going  in,  as  much  as  I  could  civilly;  and  after  I  got 
in  I  kept  striving  to  get  away,  but  Mother  would  have 
another  and  another  word  to  say,  and  I  kept  speaking  in 
behalf  of  the  people,  how  well  I  liked  them,  and  how  well 
they  had  done  by  me,  meaning  every  sentence  should  be 
the  last,  until  Mother  said,  'Don't  you  want  the  people 
of  God  to  pray  for  you?'  I  replied  that  I  did.  In  an  in- 
stant her  arms  were  around  my  waist,  and  we  were  both 
on  our  knees.  I  shook  so  that  the  windows  shattered,  but 
I  did  not  know  what  it  was  for  some  moments.  Mother 
said,  'James,  did  I  not  tell  you  that  the  time  had  come 
when  we  must  go  into  the  highways  and  hedges  and  com- 
pel them  to  come  in?'  After  this  I  thought  no  more  of 
going  home,  being  exercised  almost  constantly  by  the 
power  of  God  for  many  days . 


56    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

"Cutter  and  his  wife  stayed  at  my  father's  about  a 
week,  to  see  if  I  would  not  return ;  they  then  came  to  the 
Square  House  to  see  if  they  could  not  get  me;  and  as  I  was 
laboring  by  the  east  door  Cutter's  wife  catched  me  by 
the  clothes,  and  told  me  that  Cutter  wanted  to  speak  with 
me,  pretending  there  was  some  necessity  for  it,  and  said 
that  he  was  standing  by  the  fence.  So  I  went  with  her  as 
far  as  the  south  door,  when  the  Believers  saw  me,  and  a 
company  came  out  and  took  me  into  the  house,  while 
another  company  raised  a  war  and  drove  them  off.  It 
was  thought  there  was  a  plan  laid  to  take  me  away  by 
force. 

"I  stayed  about  a  month  before  I  went  home  at  all, 
doing  nothing  but  to  attend  meeting  and  exercise  in  the 
gifts  of  God,  except  that  I  helped  the  kitchen  sisters 
occasionally.  Mother  had  given  liberty  for  me  to  do  this 
at  any  time;  but  when  there  was  meeting  (which  was 
most  of  the  time  until  one  or  two  o'clock  in  the  morning, 
except  at  meal  times)  I  did  not  like  to  be  out  much. 

"There  were  from  one  to  two  hundred  there  to  din- 
ner much  of  the  time,  but  this  would  be  accomplished 
quicker  than  any  one  could  believe  who  had  not  seen  it. 
At  one  time  in  the  winter  season  there  were  so  many, 
they  were  afraid  they  should  break  down  into  the  cellar, 
and  the  brethren  went  out  into  the  woods  and  cut  lum- 
ber for  props,  and  placed  them  down  cellar  to  hold  up 
the  meeting-room  floor.  At  this  time  Mother  Ann  called 
for  all  the  children  under  fourteen  years  of  age  and  sent 
them  home,  attended  by  a  suitable  person  to  take  care 
of  them.  Then  Mother  Ann  took  some  of  the  young 
sisters  who  stood  next  to  her,  and  went  out  into  the 


JEMIMA   BLANCIIARD   BECOMES  A  SHAKER     57 

door  yard  and  we  labored  around  these  with  her.  I  was 
glad  I  happened  to  be  near  her,  for  I  did  not  know  as  any 
others  would  come;  but  they  flocked  out  after  Mother, 
till  I  should  think  half  of  the  assembly  were  there.  There 
was  room  enough  in  the  house  after  Mother  went  out. 
They  would  occasionally  have  an  intermission  of  from 
fifteen  minutes  to  half  an  hour  in  the  course  of  the  meet- 
ing. After  being  there  about  three  weeks  I  expressed 
some  uneasiness  about  not  working  any  more  with  my 
hands;  but  as  they  seemed  satisfied  with  me  I  contented 
myself  a  while  longer.  But  when  I  had  been  there  about 
a  month  I  spoke  of  my  home  at  Isaac  Willard's.  There 
was  so  much  company  all  the  time  at  the  Square  House 
that  I  could  not  feel  at  home  in  any  place  except  in 
meeting,  or  in  the  kitchen.  Mother  told  me  they  would 
labor  upon  it,  and  they  concluded  I  might  go.  So  I  went 
home,  but  I  used  to  go  to  meeting  every  night.  I  do  not 
think  I  was  left  at  home  but  one  night,  and  then  Mother 
told  Jeremiah  he  must  not  do  it  again,  as  my  brothers 
(who  were  very  much  opposed)  might  come  and  take  me 
away  by  force.  Mother  would  often  have  me  stay  over- 
night, if  it  was  wet,  or  I  was  very  weary,  or  not  well. 

"I  opened  my  mind  to  John  Partington  soon  after  I 
received  the  power  of  God  as  before  stated,  and  the  next 
morning  he  went  away,  so  that  I  had  no  more  oppor- 
tunity with  him.  And  although  I  did  it  according  to  my 
best  understanding  at  the  time,  yet  Mother  knew  I 
needed  another  privilege  and  sent  for  me  by  Father  Wil- 
liam. At  first  I  was  bound  in  my  feelings,  not  knowing 
what  to  say,  till  they  kneeled  and  prayed  to  God  for  me; 
I  then  talked  with  perfect  freedom  and  without  any  cross. 


58    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

"The  next  winter  after  I  believed,  my  brother  went 
to  Jeremiah  Willard  and  told  him  that  my  mother  was 
sick  and  wanted  to  see  me.  It  was  thought  best  for  me  to 
go,  and  Lucy  Prescott  went  with  me.  I  found  Cutter 
there,  my  mother  was  knitting.  He  tried  to  persuade  me 
to  go  home  with  him;  said  his  wife  could  not  be  pacified 
without  his  trying  once  more  to  get  me. 

"He  was  a  minister,  and  wealthy.  They  had  often 
talked  to  me  of  the  property,  as  if  it  was  as  much  mine 
as  theirs,  if  I  would  only  stay  with  them;  and  now  he 
brought  up  all  his  arguments  afresh.  My  relations,  ex- 
cept my  mother,  were  very  much  against  me,  but  I 
stood  against  them  all.  I  had  a  real  gift  to  speak  to 
Cutter;  he  sat  with  his  face  in  his  hands,  and  did  not 
speak  a  word;  neither  did  any  one  else,  except  my 
mother,  who  admonished  me  for  being  saucy;  but  I 
heeded  it  not,  and  when  I  had  done  speaking  I  left  the 
house  immediately.  I  heard  from  Cutter  several  times 
afterwards,  and  learned  that  he  run  out  of  his  property 
and  became  poor,  which  seemed  like  a  real  judgment, 
as  there  was  no  apparent  cause  for  it."  * 

1  "  I  have  heard  Beulah  Cooper  speak  of  this  man.  She  was  in  a 
meeting  which  he  attended,  and  had  a  sign  of  sleeping.  She  sallied 
back  and  said,  '  Let  me  alone,  let  me  sleep.'  He  said  that  was  a  sign 
to  him. 

"R.  L.  G." 


XI 

HARVARD    HOSTILITY   TO    THE    SHAKERS 

To  the  Shakers  their  form  of  worship  was  as  sacred  an 
exercise  as  that  performed  by  the  children  of  Israel  be- 
fore the  Ark  in  the  Temple,  but  to  those  who  had  no 
knowledge  of  the  symbolism  involved  in  it,  it  seemed 
like  a  mad  riot.  It  was  not  so  very  strange,  therefore, 
that  the  people  of  Harvard  rebelled  against  this  dis- 
turbing element  that  little  by  little  was  sifting  its  way 
into  the  imaginations  and  emotions  of  at  least  one, 
and  often  two,  in  almost  every  household  for  miles 
around.  Family  ties  were  being  snapped  asunder;  lovers 
separated  in  fright;  the  betrothed  abjured  their  vows, 
and  were  seen  among  the  throngs  of  worshippers,  white- 
faced  and  ardent,  in  their  labors  to  reach  the  spiritual 
plane. 

Those  in  opposition  spared  no  pains  to  excite  popular 
feeling  against  Mother  Ann  and  the  Elders.  They  called 
her  the  "Elect  Lady,"  and  tried  to  besmirch  her  char- 
acter by  every  sort  of  insinuation,  and  by  direct  accusa- 
tion as  well;  but  in  spite  of  all  they  could  do  or  say,  the 
numbers  who  followed  her  increased.  A  description  of 
what  took  place  from  "the  world's"  viewpoint  was 
printed  at  Harvard  at  this  time :  — 

"When  they  meet  together  for  worship,  they  fall 
a-groaning  and  trembling,  and  every  one  acts  alone  for 
himself;  one  will  fall  prostrate  on  the  floor;  another  on 


60    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

his  knees  and  his  head  on  his  hands;  another  will  be 
muttering  inarticulate  sounds  which  neither  they  nor 
anybody  else  can  understand.  Some  will  be  singing, 
each  one  his  own  tune,  some  without  words  in  an  Indian 
tone;  some  singing  jig  tunes,  sometimes  of  their  own 
making  in  an  unknown  mutter,  which  they  call  new 
tongues;  some  will  be  dancing  and  others  laughing 
heartily  and  loudly;  others  will  be  drumming  on  the 
floor  with  their  feet,  as  though  a  pair  of  drum-sticks 
were  beating  a  ruff  on  a  drum  head;  others  will  be  ago- 
nized as  though  they  were  in  great  pain;  others  jumping 
up  and  down;  others  muttering  over  somebody,  and 
talking  to  them;  others  will  be  shooing  and  hissing  evil 
spirits  out  of  the  house;  all  in  different  tunes,  groaning, 
jumping,  laughing,  talking,  and  stuttering,  shooing,  and 
hissing  that  makes  a  perfect  bedlam;  this  they  call  the 
worship  of  God.  .  .  .  One  of  their  postures  which  in- 
creases among  them  is  turning  round  very  swift  for  an 
hour  and  sometimes  for  two  hours  at  a  time,  till  they 
are  all  wet  with  sweat;  this  they  say  is  to  show  the  great 
power  of  God. 

"They  meet  together  in  the  night  and  have  been 
heard  two  miles  by  the  people  in  the  dead  of  night; 
sometimes  a  company  of  them  will  run  away  to  a  house, 
get  into  it,  raise  a  bedlam,  wake  up  all  in  the  house,  and 
the  neighbors  roundabout  for  a  mile.  They  run  about 
in  the  woods  and  elsewhere  hooting  and  tooting  like 
owls " 

At  dawn,  at  midday,  in  the  twilight,  at  the  moonrise, 
a  traveller  on  the  country  roads  around  Harvard  would 


HARVARD   HOSTILITY  TO  THE  SHAKERS      61 

see  women  and  men,  sometimes  in  groups  according  to 
sex,  sometimes  a  single  figure,  whirling  past  them  "danc- 
ing with  rhythmic  shaking  of  heads,  arms,  and  hands." 
Fear  and  superstition  gripped  the  hearts  of  the  behold- 
ers and  they  were  wont  to  flee  precipitately. 

But  to  the  Believers  the  Kingdom  of  Heaven  seemed 
very  near,  and  they  were  ready  to  face  any  opposition  or 
any  persecution  so  great  was  their  zeal  and  so  complete 
was  their  conviction. 

"In  reproving  and  condemning  sin,  and  all  man- 
ner of  evil,  in  feeling,  words,  and  actions,  the  power  of 
Mother  Ann's  testimony  was  beyond  description.  As 
nothing  appeared  to  bring  such  excessive  suffering  and 
tribulation  of  soul  upon  her,  as  sin  among  'Believers'; 
so  the  evident  manifestation  of  the  power  of  God 
through  her,  in  reproving  it,  was  often  so  extraordinary 
as  to  cause  the  most  stubborn  and  stout-hearted  to 
shake  and  tremble  in  her  presence  like  a  leaf  shaken  in 
the  wind."  l 

But  to  add  to  the  apprehensions  of  the  people  of  Har- 
vard, a  rumor  began  to  spread  that  the  Shakers  were 
in  reality  English  spies,  and  whispered  tales  of  secreted 
ammunition  at  the  Square  House  aroused  a  deeper  sus- 
picion and  ire.  David  Whitney,  a  landowner,  reported 
that  a  man  had  told  him  of  a  strange  and  mysterious- 
looking  chest  which  was  supposed  to  be  filled  with  fire- 
arms, and  which  he  had  seen  with  his  own  eyes. 

In  the  warrant  for  a  town  meeting  called  August  31, 
1 78 1,  was  this  article:  — 

1  A  Summary  View  of  the  Millennial  Church. 


62     GLEANINGS   FROM    OLD   SHAKER  JOURNALS 

"To  hear  and  consider  a  petition  of  a  number  of  In- 
habitants of  Harvard,  and  see  if  the  Town  will,  agreeable 
to  said  petition,  consult  and  determine  on  some  means  to 
remove  the  people  called  Shaking  Quakers  who  are  col- 
lected together  in  this  Town." 

It  was  voted  to  prosecute  them,  and  a  committee  was 
formed  to  look  into  the  matter.  Captain  Ephraim 
Davis  and  his  company  of  militia  escorted  the  com- 
mittee to  the  Square  House  for  the  purpose  of  ascer- 
taining the  truth  of  these  current  reports.  But  whether 
they  proved  true  or  not,  it  was  decided  to  warn  the 
Shakers  to  leave  the  place  before  a  certain  date. 

They  arrived  at  the  Square  House  just  as  the  Believ- 
ers were  worshipping  in  meeting.  The  company  sur- 
rounded the  house  and  Captain  Ephraim  Davis  shoul- 
dered his  way  to  the  room  where  Mother  Ann  was,  and 
told  her  to  leave  the  town.  She  replied  that  she  meant  to 
do  so;  "But,"  she  added,  "I  will  return  again  the  next 
day  if  it  is  God's  will,  for  all  of  you!" 

In  the  mean  time  a  number  of  men  entered  the  room 
where  the  Brethren  were  worshipping. 

"Daniel  Wood,  by  order  of  Father  William  Lee,  was 
stationed  at  the  partition  door,  to  keep  the  mob  from 
entering  the  sisters'  apartment:  —  several  attempted  to 
enter,  but  were  kept  back  by  Daniel.  At  length  a  violent, 
spirited  stout  man  came  up  with  a  determination  to 
enter,  and  clinching  Daniel  with  sudden  violence,  forced 
him  through  the  door.  Instantly  the  blood  gushed  forth, 
and  ran  down  Daniel's  face  and  bosom.  Soon  after  this 


HARVARD   HOSTILITY   TO  THE  SHAKERS      63 

the  Captain  came  downstairs  and  seeing  Daniel  bloody, 
enquired  who  had  done  this?  'One  of  your  men,'  replied 
Daniel.  The  Captain  in  fear  of  what  might  follow  with- 
drew his  men  hastily,  but  not  before  he  had  satisfied  him- 
self that  there  were  no  firearms  at  the  Square  House."  l 

The  Shakers  then  went  on  with  their  meeting,  and 
in  the  ecstasy  of  their  worship  became  oblivious  to  the 
menace  of  "the  world." 

1  Precepts  of  Mother  Ann  Lee  and  the  Elders. 


XII 

DESCRIBING    THE    APPEARANCE    OF    MOTHER    ANN, 
FATHER   WILLIAM,    AND    FATHER   JAMES 

In  "A  Summary  View  of  the  Millennial  Church"  is  to 
be  found  a  description  of  the  personal  appearance  of 
Mother  Ann.  To  the  Shakers  she  stood  as  a  luminous, 
vibrating  figure  against  the  dark,  murky  background  of 
sin  and  ignorance,  and  that  she  was  beloved  by  her  fol- 
lowers is  touchingly evident  from  their  testimonies,  which 
ring  with  a  genuine  devotion.  In  these  days  of  modern 
psychology  much  of  her  immediate  power  might  be 
explained  along  the  lines  of  magnetism  and  hypnotic 
suggestion ;  but  these  laws  were  unknown  to  the  general 
public  in  her  day,  and  the  accounts  that  have  come 
down  of  her  through  limited  sources  show  plainly  that 
she  believed  herself  to  be  the  medium  for  transmitting 
the  direct  power  of  God,  and  it  was  this  conviction  that 
enabled  her  to  endure  the  hardships  that  followed  her 
to  the  end  of  her  life. 

"She  was  a  woman  rather  below  the  common  stature 
of  women,  thick-set,  but  straight,  and  otherwise  well 
proportioned  and  regular  in  form  and  features.  Her 
complexion  was  light  and  fair,  and  her  eyes  were  blue, 
but  keen  and  penetrating;  her  countenance  was  mild 
and  expressive,  but  grave  and  solemn.  Her  natural  con- 
stitution was  sound,  strong,  and  healthy.  Her  manners 
were  plain,  simple,  and  easy ;  yet  she  possessed  a  certain 


MOTHER  ANN  65 

dignity  of  appearance  that  inspired  confidence  and  com- 
manded respect.  By  many  of  the  world  who  saw  her 
without  prejudice  she  was  called  beautiful;  and  to  her 
faithful  children,  she  appeared  to  possess  a  degree  of 
dignified  beauty  and  heavenly  love  which  they  had 
never  before  discovered  among  mortals. 

"At  times,  when  under  the  power  and  operation  of 
the  Holy  Spirit,  her  countenance  shone  with  the  glory  of 
God,  and  her  form  and  actions  appeared  divinely  beau- 
tiful and  very  angelic.  The  power  and  influence  of  her 
spirit  at  such  times  was  great  beyond  description,  and 
no  one  was  able  to  gainsay  or  resist  the  authority,  by 
which  she  spoke." 

Sister  Thankful  Bruce  described  her  thus:  — 

"When  I  arrived  there  Mother  Ann  met  me  at  the 
door,  took  hold  of  my  hand  and  led  me  into  the  house. 
She  sat  down  in  a  chair,  and  I  sat  down  by  her  side.  Her 
eyes  were  shut  and  it  appeared  that  her  sense  was  with- 
drawn from  the  things  of  time.  She  sung  very  melodi- 
ously, and  appeared  very  beautiful.  Her  countenance 
appeared  bright  and  shining,  like  an  angel  of  glory,  and 
she  seemed  to  be  overshadowed  with  the  glory  of  God. 
The  graceful  motion  of  her  hands,  the  beautiful  ap- 
pearance of  her  countenance,  and  the  heavenly  melody 
of  her  voice,  made  her  seem  like  a  glorious  inhabitant  of 
the  heavenly  world,  singing  praises  to  God. 

"As  I  sat  by  the  side  of  her,  one  of  her  hands,  while 
in  motion,  frequently  touched  my  arm;  and  at  every 
touch  of  her  hand  I  instantly  felt  the  power  of  God  run 
through  my  whole  body." 


66    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

Sister  Elizabeth  Johnson  also  tells  of  her  first  sight  of 
Mother  Ann:  — ■ 

"She  came  singing  into  the  room  where  I  was  sitting, 
and  I  felt  an  inward  evidence  that  her  singing  was  the 
gift  and  power  of  God.  She  came  and  sat  down  by  my 
side,  and  put  her  hand  upon  my  arm.  Instantly  I  felt 
the  power  of  God  flow  from  her  and  run  through  my 
whole  body.  I  was  then  convinced  beyond  all  doubt  that 
she  had  the  power  of  God,  and  that  I  received  it  from 
her." 

Brother  Daniel  Moseley  in  describing  her  says:  — 

"I  also  visited  her  after  she  went  to  Harvard.  Her 
appearance  then  seemed  to  me  more  heavenly  than  I  had 
ever  seen  it  before.  Her  soul  was  filled  with  love  and  joy, 
peace  and  purity;  and  the  gifts  and  power  of  God, 
through  her,  to  all  that  took  up  their  crosses,  were 
ministered  in  great  abundance." 

And  Brother  Richard  Treat  said  of  her:  — 

"Even  the  Heavenly  joy  that  seemed  to  shine  in  her 
countenance  was  sufficient  to  cheer  the  heart  of  every 
beholder." 

Eliab  Harlow  says  of  his  visit  to  her :  — 

"Mother  Ann's  appearance  seemed  truly  beauteous 
and  heavenly  while  walking  the  floor  under  the  beautiful 
operations  of  God,  and  I  was  fully  convinced  that  the 
power  of  God  was  there." 


MOTHER  ANN  67 

At  another  time,  in  the  presence  of  Timothy  Hubbard 
and  others,  Mother  Ann  was  overshadowed  with  the 
power  of  God. 

"She  stood  erect  on  the  floor  for  the  space  of  an  hour; 
her  countenance  was  angelic,  and  she  seemed  to  notice 
nothing  of  the  things  of  time.  She  sang  chiefly  in  un- 
known tongues;  though  sometimes,  she  uttered  expres- 
sions in  her  own  language.  Among  other  expressions  she 
recited  the  following :  — '  Thou  wilt  keep  them  in  perfect 
peace  whose  minds  are  stayed  on  Thee.'" 

In  describing  Mother  Ann,  Joseph  Main,  a  Believer, 
wrote  in  after  years :  — 

"I  was  passing  through  a  room  where  Mother  Ann 
was.  I  saw  her  sitting  in  a  chair  and  singing  very 
melodiously,  with  her  hands  in  motion;  and  her  whole 
soul  and  body  seemed  to  be  in  exercise.  I  felt  as  it  were 
a  stream  of  divine  power  and  love  flow  into  my  soul,  and 
was  convinced  at  once  that  it  came  from  Heaven,  the 
source  and  fountain  of  all  good.  I  immediately  acknowl- 
edged my  faith,  and  went  and  confessed  my  sins,  hon- 
estly and  conscientiously.  After  this  I  went  and  righted 
my  wrongs,  and  set  out,  once  for  all,  with  a  determina- 
tion to  live  a  righteous  life  according  to  the  counsel  of 
God  through  these  strange  people,  whom  I  verily  found 
to  be  his  true  witnesses."  1 

In  an  old  journal  Sister  Roxalana  Grosvenor  tells  us 
that  Sister  Jemima  Blanchard  said :  — 

1  Testimonies  concerning  the  Character  and  Ministry  of  Mother 
Ann  Lee.    (1827.) 


68    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

"She  never  saw  Mother  under  any  violent  operation 
of  the  power  of  God.  She  seemed  to  possess  within  her- 
self an  inexhaustible  fountain  of  that  power  which  she 
would  often  communicate  to  a  whole  assembly  by  sing- 
ing (not  in  a  loud  voice)  and  gently  motioning  her  hands, 
or  by  speaking  a  few  words.  Father  William  and  Father 
James  used  to  labor  in  the  worship  with  great  power  and 
zeal,  and  administer  gifts  to  all  around.  But  Mother's 
presence,  —  merely  the  sound  of  her  voice,  —  or  in  the 
movement  of  her  hand  when  under  the  immediate  in- 
fluence of  the  spirit  of  God,  was  far  more  powerful  than 
the  united  gifts  of  all  others  on  earth.  She  was  the  sup- 
porter of  all  their  gifts  and  the  centre  of  their  influence, 
and  this  they  ever  seemed  to  consider  her,  by  all  I  could 
gather  from  Sister  Jemima  Blanchard." 

Sister  Jemima  also  stated  "that  she  had  seen  Father 
William  and  Father  James  on  their  knees,  their  arms 
around  each  other's  necks  an  hour  at  a  time,  sorrowing, 
that  they  might  bring  the  people  into  that  gift.  Some- 
times they  would  most  all  come  into  it."  * 

Father  William  Lee  had  been  an  officer  of  the  horse  in 
the  king's  royal  guard,  belonging  to  a  volunteer  regi- 
ment called  the  Oxford  Blues.  In  his  person  he  was  of 
a  commanding  figure,  rather  above  middling  height, 
thick-set,  large  limbs,  and  strong  body.  His  hair  was  of 
a  light  chestnut  brown,  his  eyes  blue,  his  countenance 
open  and  very  bold,  calculated  to  inspire  confidence  and 
respect.  He  possessed  a  strong  and  robust  constitution; 
his  voice  was  strong,  clear,  and  sonorous;  in  short,  he 
1  Unpublished  manuscript. 


FATHER  WILLIAM  69 

was  very  remarkable  for  his  strength,  both  in  body  and 
mind.  In  his  faith  he  was  firm,  zealous,  and  powerful. 
He  feared  not  the  face  of  man;  but  was  faithful,  labori- 
ous, and  persevering  in  the  cause  of  God.  In  times  of 
mobs  and  persecutions  he  was  always  undaunted,  and 
often  testified  against  the  wickedness  of  his  persecutors 
with  a  boldness  and  confidence  which  clearly  evinced 
that  he  was  a  stranger  to  the  fear  of  man. 

But  one  day  in  conversation  with  Ephraim  Welch 
(a  Believer)  concerning  the  war  which  then  existed  in 
America,  and  the  great  troubles  occasioned  thereby, 
Father  William  said :  — 

"Wars  will  never  cease  until  God  has  finished  his 
work  with  the  nations  of  the  earth;  although  it  may  be 
buried  like  fire  for  a  season,  yet  it  will  break  out  with 
sevenfold  increase,  among  the  nations  of  the  earth.  The 
same  sword  which  has  persecuted  the  people  of  God,  will 
be  turned  into  the  world  among  themselves,  and  it  will 
never  be  sheathed  until  it  has  done  its  work." 

Father  William  possessed  great  kindness  and  charity, 
and  such  flow  of  heavenly  love  that  he  never  failed  to  gain 
the  love  and  affection  of  every  faithful  believer;  yet  in 
reproving  sin,  such  was  the  power  of  God  in  him,  that 
his  very  spirit  seemed  like  a  two-edged  sword,  and  every 
one  that  had  any  feeling  sense  of  sin  at  such  times  could 
not  but  tremble  at  the  sound  of  his  voice.  Sometimes 
he  used  to  say:  — 

"We  are  poor,  but  we  are  able  to  make  many  rich; 
poor,  afflicted  people  of  God !  Once  I  served  God  out  of 
fear;  but  now  I  serve  him  out  of  pure  love." 


70    GLEANINGS  FROM   OLD  SHAKER  JOURNALS 

Father  William  had  one  great  fear,  and  that  was  that 
he  might  appear  unappreciative  of  his  everyday  bless- 
ings before  God. 

"So  feelingly  alive  was  his  soul  to  the  goodness  and 
mercy  of  God,  even  for  the  smallest  benefits,  that  he  has 
been  observed,  when  going  to  wash  himself,  to  weep,  and 
say :  '  I  thank  Heaven  for  this  water,  for  it  is  the  blessing 
of  Heaven.' 

"Many  times  when  he  sat  down  to  his  meals  he  would 
express  his  thankfulness,  with  tears  in  his  eyes,  for  the 
goodness  of  God  in  providing  these  temporal  blessings 
for  the  comfort  and  support  of  life.  One  day  he  reproved 
some  of  the  young  Believers  for  their  lack  of  gratitude. 
He  said,  'The  sin  of  ingratitude  is  a  great  sin.  You  eat 
and  drink  of  these  precious  things  and  do  not  consider 
from  whence  they  come.'  Elder  William  delighted 
greatly  in  singing  divine  songs,  for  which  he  had  a  re- 
markable gift.  His  voice  was  strong,  and  his  music 
melodious  and  powerful;  and  when  under  the  immediate 
operation  of  the  power  of  God,  it  seemed  like  the  music 
of  some  superior  being." 

c//i/  JjrU&u>-/ri£  Ante t/  fi~-£e ^<U<sn ?  V*    t/a^&l  /0&k.a*t*L, 

^■/ft£^  vm*-   /v-&+*i.f     «"*<•     C^y    sv&m    /*-l*r**.      /ir&^t*.     »»-«,    t^fi    sv-a*r+    u*<.  aJi 

tf~fl<WL    Qt-0bm~    t**-'  *&***■  /m***~<-  /uc   c**<-  Ut^—    <t*-tf      t**^-    &s&.     atlas***-   arvt/yv\.» 


FATHER  JAMES  71 

"  Father  James  Whittaker  was  a  born  preacher,  and 
from  early  youth  his  thoughts  had  been  engrossed  in 
spiritual  things.  He  was  rather  above  the  common 
stature,  well  proportioned  in  form,  of  more  than  ordi- 
nary strength  for  his  size,  and  a  man  of  great  activity. 
His  complexion  was  fair,  his  eyes  black,  and  his  hair  of  a 
dark  brown  color  and  very  straight.  He  possessed  an 
open,  placid  countenance  mixed  with  a  pleasing  gravity 
that  at  once  evinced  the  goodness  of  his  heart  and  the 
amiable  mildness  of  his  disposition.  His  voice  was  clear 
and  solid.  It  was  not  an  uncommon  expression  among 
strangers,  on  hearing  him,  to  say,  '  I  love  to  hear  that 
James  Whittaker  speak. ' "  l 

"One  Sabbath  day  when  Mother  and  the  Elders  were 
at  Harvard,  and  the  Believers  all  assembled  for  worship, 
as  they  were  all  sitting  in  silence,  Father  James,  being 
under  a  solemn  weight  of  God,  extended  both  his  hands 
upward  and  exclaimed,  'Heavens,  Heavens,  Heavens!' 

"Instantly  the  house  was  shaken,  and  the  casements 
clattered  as  though  they  had  been  shaken  by  a  mighty 
earthquake."  2 

1  A  Summary  View  of  the  Millennial  Church. 
1  Precepts  of  Mother  Ann  Lee  and  the  Elders. 


XIII 

THE  JOURNEY  TO  ENFIELD  AND  BACK 

As  Mother  Ann  and  the  Elders  had  been  warned  to  leave 
Harvard,  a  consultation  was  held  and  it  was  decided 
that  for  a  short  time  at  least  it  would  be  wiser  to  do  so, 
especially  as  rumors  reached  them  that  a  mob  was  pre- 
paring to  attack  the  Square  House  again. 

Accordingly  the  night  after  the  Square  House  had 
been  searched  for  ammunition  and  firearms,  Mother  Ann 
called  her  followers  to  take  leave  of  her. 

"Mother  Ann  in  taking  leave  of  her  children  knelt 
down  and  spoke  to  them  in  a  very  feeling  and  affecting 
manner,  manifesting  the  great  concern  she  felt  for  their 
welfare ;  saying  that  she  would  freely  lay  down  her  life  for 
them  if  it  would  be  any  gain  to  them;  but  that  she  was 
called  of  God  to  preserve  her  life  and  take  care  of  herself 
for  their  sakes,  and  added,  'I  should  be  willing  to  die, 
and  go  to  Christ,  if  you  could  do  without  me,  but  you 
cannot.'  This  was  a  very  affecting  season  to  her  spiritual 
children,  and  caused  their  tears  to  flow  in  abundance. 

"Mother,  with  Mary  Partington  and  the  Elders,  left 
the  Square  House  and  went  to  Zaccheus  Stephens's. 
Early  the  next  morning  the  mob  came  in  great  multi- 
tudes to  the  Square  House,  but  not  finding  Mother  Ann 
and  the  Elders,  they  placed  an  empty  barrel  before  the 
door,  as  a  stage,  on  which  they  placed  the  brethren  and 
sisters  one  after  another  and  examined  them,  but  were 


THE  JOURNEY  TO   ENFIELD   AND   BACK      73 

still  unable  to  gain  any  intelligence  concerning  Mother 
and  the  Elders."  1 

Extract  from  a  Harvard  Shaker  manuscript:  — 

"Mother  and  the  Elders  being  continually  threatened 
and  abused  proceeded  to  Enfield,  Conn.,  where  they  ar- 
rived about  the  middle  of  March.  (Probably  they  visited 
other  places  before  arriving  there.)  They  tarried  a  week 
or  ten  days,  ministering  the  gifts  of  God,  and  strength- 
ening and  encouraging  the  Believers.    A  mob  of  about 
two  hundred  men  was  raised  and  assembled  before  the 
house  of  David  Meacham,  where  Mother  then  was. 
Mother  and  the  Elders  were  ordered  to  leave  the  town 
within  one  hour;  and  threatened,  in  case  of  disobedience, 
to  carry  them  off  by  force.   Mother  felt  it  most  prudent 
to  leave  the  place.    Father  James  addressed  the  mob, 
and  said :  'We  came  to  this  place  peaceably,  to  visit  our 
brethren;  but  since  you  have  judged  yourselves  un- 
worthy of  the  Gospel  we  will  go  to  some  other  place.' 
They  accordingly  withdrew,  and  the  mob  followed  them 
to  the  ferry,  which  was  about  eight  miles  distant.    In 
passing  through  the  town  near  the  river  a  young  Ameri- 
can officer  sees  the  rabble,  rides  up  to  them  and  finds  out 
what  they  are  doing,  takes  his  station  near  Mother's 
carriage,  and  followed  on  to  the  ferry,  with  a  determina- 
tion, if  possible,  to  prevent  abuse.    Having  arrived  at 
the  ferry,  the  young  man,  altogether  undaunted  at  the 
threatening  appearance  of  the  mob,  led  Mother  into  the 
boat,  and  assured  her  that  she  had  nothing  to  fear. 

1   Testimonies  of  the  Life,  Character,  Revelations,  and  Doctrines  of 
Mother  Ann  Lee.   (Albany,  1888.) 


74    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

After  landing  they  returned  their  grateful  acknowledg- 
ments to  the  young  man  who  had  manifested  such  kind- 
ness to  them,  though  strangers,  and  had  so  generously 
interfered  in  their  behalf  as  to  protect  them  from  the 
abuse  of  their  enemies.  They  then  separated  and  the 
young  man  went  his  way.  Elijah  James,  now  a  mer- 
chant in  Lansingburg  nine  miles  above  Albany,  N.Y., 
was  the  young  officer  mentioned  above.  He  was  at  that 
time  a  lieutenant  in  Col.  Sheldon's  Regiment  of  Dra- 
goons in  the  Revolutionary  war,  and  being  then  on 
business  that  way,  he  was  providentially  led  through  the 
town  just  at  the  time  of  the  above-mentioned  occurrence, 
and  was  thus  made  instrumental  in  protecting  Mother 
from  the  abuses  of  a  mob.  Mother  several  times  men- 
tioned her  remarkable  deliverance  at  that  time  with 
great  thankfulness  and  said,  'God  sent  that  young  man 
there  for  my  protection.  And  the  earth  opened  her 
mouth  and  swallowed  up  the  flood.' 

"Mother  and  the  Elders  proceeded  up  to  West  Spring- 
field. They  then  crossed  the  river  at  Springfield  and 
went  to  Kingston,  while  Brother  David  Meacham,  who 
had  accompanied  them  from  Enfield,  returned  home 
after  a  wagon,  to  assist  them  on  their  journey.  They 
tarried  at  Scott's  tavern  in  Kingston  from  Saturday  till 
Monday.  Brother  David  having  returned  with  his 
wagon,  they  all  proceeded  on  to  Amaziah  Clark's  in 
Granby;  thence  they  visited  Jonathan  Bridge's  and  some 
other  Believers  in  Belcher;  thence  up  the  river  to  Peter 
Bishop's  in  Montague,  —  Elder  Rufus  Bishop's  father 
Peter  and  his  family  had  embraced  the  testimony  the 
preceding  summer,  and  being  the  only  family  of  Be- 


THE  JOURNEY  TO   ENFIELD  AND   BACK      75 

lievers  in  the  town,  they  had  many  difficulties  and  much 
opposition  to  encounter.  This  was  the  time  that  Abigail 
Bishop  took  all  the  flour  she  had  to  make  cake  for 
Mother's  supper.  Mother  then  said,  'I  pray  that  the 
morsel  of  meal  may  be  like  the  widow's  ba'rrel  and  the 
cruse  of  oil  that  did  not  fail  in  time  of  famine.'  Their 
occupation  at  Peter's  was  weaving,  coloring,  and  press- 
ing cloth.  Mother  and  the  Elders  tarried  at  Peter's 
over  night;  had  a  comfortable  meeting  with  the  family, 
and  then  departed.  Mother  and  her  company,  after 
leaving  Peter's,  returned  down  the  river  five  miles  to 
Sunderland,  crossed  the  river  and  proceeded  on  their 
journey  to  Asa  Bacon's  in  Ashfield,  where  they  arrived 
the  latter  part  of  March.  Here  they  found  a  place  of  re- 
tirement from  the  clamor  of  riotous  mobs,  and  here  they 
continued  about  two  months  without  permitting  the 
Believers  to  visit  them  very  openly.  As  there  were  but 
few  Believers  in  the  neighborhood  of  Ashfield,  Mother 
seldom  had  occasion  to  visit,  while  she  remained  in  that 
place. 

"  But  a  little  before  her  return  to  Harvard  she  went  to 
Shelburn,  about  five  miles  distant,  to  visit  the  family  of 
Jonathan  and  Aaron  Wood.  She  had  frequently  been 
requested  by  the  family,  and  particularly  by  Aaron,  to 
come  to  see  them,  and  had  given  them  some  encourage- 
ment of  coming.  She  accordingly  set  off,  accompanied 
by  Mary  Partington  and  some  of  the  Elders,  and  walked 
there  on  foot.  She  came  smiling  into  the  house,  saying, 
'Now  Mother  is  come.'  This  was  a  welcome  and  joy- 
ful visit  to  the  family,  and  especially  to  good  brother 
Aaron,  who  loved  Mother  with  all  his  heart;  for  she 


76    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

had  often  filled  him,  soul  and  body,  with  many  powerful 
gifts  of  God,  and  he  has  not  lost  the  remembrance  of 
them  to  this  day.  She  tarried  several  days,  blessed  the 
family  and  returned  to  Ashfield. 

"About  the  20th  of  May  they  left  Ashfield  and  re- 
turned to  Harvard,  and  continued  their  labors  in  Har- 
vard, Shirley,  and  Woburn  nearly  through  the  summer, 
strengthening  and  encouraging  the  Believers  in  these 
places,  as  well  as  those  who  visited  them  from  more 
distant  places."  1 

When  July  came  the  Shakers,  having  been  left  in 
peace  for  a  few  weeks,  gave  themselves  up  to  continuous 
worship,  and  again  the  people  of  Harvard  plotted  and 
planned  for  some  method  of  driving  them  from  the  place. 
A  committee  was  formed  to  notify  the  people  of  the  sur- 
rounding towns  to  meet  on  the  Harvard  Common  on  a 
certain  day  and  then  proceed  to  the  Shaker  Village  and 
compel  the  Believers  to  leave  for  good  and  all.  Phineas 
Fairbanks,  who  was  the  first  deacon  of  the  Presbyterian 
Church,  did  his  best  to  excite  the  feelings  of  the  multi- 
tude by  placing  two  barrels  of  cider  on  the  Common 
where  all  could  get  a  drink.  The  men  became  very  much 
exhilarated,  and  gave  out  such  violent  threats  of  what 
they  would  do  that  the  ministers  of  Harvard  and  other 
towns  begged  them  to  allow  them  to  interview  the  Shak- 
ers first.  The  crowd  had  no  objection  to  this,  as  they 
were  in  the  midst  of  imbibing  the  cider.  Accordingly 
four  ministers  went  to  the  Square  House  to  interview 
Mother  Ann  and  the  Elders.   They  were  allowed  to  enter 

1  Unpublished  Harvard  Shaker  Records. 


THE  JOURNEY  TO   ENFIELD   AND   BACK      77 

the  house,  and  Labdiel  Adams,  who  was  the  minister  at 
Lunenburg,  asked  if  they  could  put  a  few  questions. 

"Yea,  any  civil  questions,"  replied  Elder  James. 

"Are  you  willing  to  take  up  arms  against  Britain?" 

"  I  never  killed  a  creature  with  a  gun  in  my  life,"  said 
Father  William. 

"Are  you  friends  to  America?" 

"Yea,  we  are  friends  to  all  the  souls  of  men,"  replied 
Elder  James ;  and  then  he  went  on  to  explain  that  they 
had  nothing  to  do  with  the  war,  and  that  it  was  against 
their  religion  to  take  the  life  of  any  living  creature. 
"But,"  he  said,  "we  will  fight  your  enemy,  and  the  en- 
emy of  all  mankind,  that  is,  the  Devil." 

Whereupon  he  burst  into  song  in  order  to  avoid  further 
questionings,  and  there  being  a  number  of  the  Believers 
present  who  joined  in,  they  continued  for  some  time. 

The  ministers  were  somewhat  disconcerted  at  this, 
especially  as  Elder  James  stopped  his  singing  in  order  to 
ask  them  to  stop  and  dine.  This  they  refused  to  do.  As 
they  left  the  Square  House  one  of  the  ministers  named 
Parker,  turned  to  Labdiel  Adams  and  asked  him  what  he 
thought  of  the  Shakers.  "I  think,"  said  Labdiel,  "the 
people  better  let  them  alone;  —  that  Whittaker  is  a 
sharp  man." 

When  they  gave  this  advice  to  the  mob  who  were 
waiting  for  them  on  the  Common,  it  created  much  con- 
fusion, and  some  of  the  men  excitedly  called  out  to  pro- 
ceed to  the  Square  House  without  delay.   The  town  offi- 


78    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

cers,  becoming  alarmed,  began  to  write  down  the  names 
of  those  present,  and  this  caused  a  panic  and  the  mob 
dispersed.  Some  men  persisted  in  going  to  the  Square 
House,  but  fearing  that  their  names  were  recorded  they 
did  not  attempt  any  violence. 

The  Shakers  rejoiced  exceedingly  over  what  they 
knew  to  have  been  a  great  escape,  and  proceeded  to  give 
thanks  with  a  loud  voice.1 

No  sooner  was  one  nerve-racking  experience  success- 
fully dealt  with,  however,  than  another  followed  close 
upon  its  heels.  The  strain  was  becoming  very  great  on 
Mother  Ann,  and  when  news  came  to  the  Square  House 
of  the  probable  coming  of  another  mob,  it  was  thought 
best  to  take  her  somewhere  that  she  might  escape  it. 
Accordingly  the  Elders  informed  the  host  of  Believers  at 
the  Square  House  that  they  would  go  to  Littleton  where 
Mother  Ann  might  get  a  little  rest. 

"But  before  they  departed  the  brethren  and  sisters 
assembled  together  to  take  their  leave  of  them,  and  to 
renew  the  bonds  of  filial  love  to  their  blessed  Parents  in 
the  Gospel.  Being  assembled  together,  they  all  kneeled 
down  and  wept  bitterly,  and  prayed  for  the  safe  pro- 
tection of  their  blessed  Mother  and  Elders.  Here  they 
received  and  felt  Mother's  blessing.  She  spoke  to  them 
and  said,  'Brethren  and  Sisters,  be  comfortable;  my 
spirit  shall  be  with  you.'  After  the  Elders  had  mounted 
their  horses  to  go,  there  came  some  Believers  from  a 

1  An  account  of  this  is  in  the  Testimonies  of  the  Life,  Character, 
Revelations,  and  Doctrines  of  Mother  Ann  Lee.  (Albany,  1888.) 
Precepts  of  Mother  Ann  Lee  and  the  Elders.    (1888.) 


THE  JOURNEY   TO   ENFIELD   AND   BACK      79 

distance.  Mother  and  the  Elders  stopped  a  while  with 
them  and  the  two  Elders  alighted  from  their  horses, 
kneeled  down  upon  the  ground,  and  cried  to  God  in  very 
powerful  and  affecting  manner.  Then,  mounting  their 
horses  again,  they  set  off  on  Friday,  the  16th  of  August, 
leaving  Elder  Hocknell  to  take  care  of  the  people,  and 
went  to  Abel  Jewett's  in  Littleton.  The  next  day  they 
proceeded  to  Nathan  Kendall's  in  Woburn,  and  thus 
escaped  the  cruel  rage  of  their  persecutors.  The  Sabbath 
following,  the  Believers  in  general  from  Harvard  and 
the  neighboring  towns  assembled  at  the  Square  House 
to  hold  their  public  worship.  These,  together  with  the 
distant  Believers,  formed  a  large  assembly,  who  all  went 
forth  with  great  zeal,  and  worshipped  God  in  singing, 
dancing,  leaping,  shouting,  clapping  of  hands,  and  such 
other  exercises  as  they  were  led  into  by  the  spirit.  The 
power  of  God  manifested  in  this  meeting  in  visible  opera- 
tions was  so  mighty  that  it  shook,  not  the  Believers  only, 
but  the  spectators  who  attended  with  them,  so  that  when 
the  Believers  kneeled,  they  kneeled  also.  But  the  sound 
of  this  meeting,  though  joyful  to  the  Believers,  was  ter- 
rible to  the  wicked,  for  the  sound  thereof  was  heard  at 
the  distance  of  several  miles."  l 

1  Harvard  manuscript. 


XIV 

DRIVING  THE  OUT-OF-TOWN   SHAKERS  FROM 
HARVARD 

The  following  account  of  the  attempt  on  the  part  of  the 
people  of  Harvard  to  drive  the  Shakers  out  of  the  town- 
ship is  signed  by  three  men  who  were,  among  the  rest, 
subjects  of  the  persecution  —  Abijah  Worster,  Richard 
Treat,  Isaac  Crouch,  and  others. 

"The  Believers  having  spent  the  day  and  the  evening, 
to  a  very  late  hour,  in  various  exercises  of  the  spirit,  the 
meeting  was  dismissed.  Those  who  belonged  in  the 
neighborhood  returned  to  their  homes,  and  a  number 
of  the  distant  Believers  went  with  them.  Early  in  the 
morning  of  the  19th  of  August,  1782,  while  it  was  yet 
dark,  the  mob  began  to  assemble  around  the  Square 
House;  their  noise  alarmed  the  people  within,  some  of 
whom  supposed  them  to  be  a  company  of  Indians.  An 
aged  brother  soon  opened  the  door,  and  some  of  them 
came  in,  and  in  a  very  rough  manner  manifested  their 
determination.  Two  of  them  went  upstairs  in  search 
of  Mother  and  the  Elders  and  were  vexed  at  not  find- 
ing them.  Lucy  Wright  went  and  spoke  to  them  and 
endeavored  to  calm  their  ferocious  spirits,  but  they 
refused  to  hear  her,  and  threatened  to  pitch  her,  head- 
long, downstairs.  Lucy  Wright  understanding  their  ob- 
ject, and  considering  her  horse  was  at  Shirley,  and  being 
unable  to  take  her  journey  on  foot,  went  down  with 


OUT-OF-TOWN   SHAKERS   DRIVEN   AWAY      81 

Mary  Partington,  and  each  took  a  milk  pail,  as  though 
they  were  going  to  milking;  passed  through  the  mob, 
and  went  to  the  barn,  where  they  left  their  pails  and  took 
their  flight  across  the  fields  to  Solomon  Cooper's,  and  so 
escaped  the  mob. 

' '  Messengers  were  immediately  despatched  to  acquai n  t 
the  neighboring  Believers,  who  soon  repaired  to  the 
scene  of  action.  When  they  arrived  they  found  a  large 
company  of  men  in  front  of  the  house,  armed  with  whips, 
cudgels,  etc.,  and  their  numbers  rapidly  increasing.  As 
the  brethren  and  sisters  collected,  they  went  into  the 
house.  It  was  judged  there  were  about  four  hundred  of 
the  mob.  All  was  yet  silent  between  the  parties.  Elder 
Hocknell  now  gave  orders  for  all  the  Believers  to  as- 
semble in  one  large  room.  When  assembled,  the  room  was 
full  from  end  to  end,  excepting  a  narrow  alley  between 
the  brethren  and  sisters.  He  then  desired  them  all  to 
kneel  down  and  pray  to  God  for  His  protection  in  such 
a  trying  time  as  this.  Accordingly  they  all  fell  upon  their 
knees  and  cried  earnestly  to  God. 

"The  mob  no  sooner  discovered  that  the  Believers 
were  on  their  knees  than  they  rushed  upon  the  doors 
which  were  shut  and  barred,  burst  them  open,  and 
began  to  seize  upon  the  brethren  and  sisters  as  they 
were  on  their  knees.  Richard  Treat,  being  next  to  the 
door,  was  the  first  who  fell  into  their  hands.  They  seized 
him  by  the  collar  with  such  rage  and  fury  that  they 
nearly  severed  it  from  his  shirt.  Thus  they  seized  one 
after  another,  some  by  their  collars,  some  by  their 
throats,  and  some  by  the  hair  of  their  heads,  and  where- 
ever  they  clinched,  they  kept  hold,  until  they  dragged 


82    GLEANINGS   FROM   OLD  SHAKER  JOURNALS 

the  person  out  of  the  room,  through  the  entry,  and  out 
at  the  outer  door  on  to  the  doorsteps;  then  they  were 
delivered  up  to  the  party  without. 

"In  this  manner  the  brethren  and  sisters  were  seized 
indiscriminately,  without  any  resistance,  and  dragged 
out,  with  as  little  humanity  as  ravenous  wolves  would 
drag  out  harmless  sheep  from  the  fold. 

"In  the  mean  time  Elder  Hocknell  passed  out  undis- 
covered through  the  mob  and  leaped  over  the  fence  into 
the  garden,  where  he  kneeled  down  under  some  peach 
trees  and  cried  to  God  to  know  what  he  should  do. 

"Suddenly  the  power  of  God  fell  upon  him,  and 
stretched  out  his  hand  toward  the  east.  He  immediately 
followed  its  direction,  which  led  him  to  Mother  Ann 
and  he  informed  her  of  these  things. 

"The  Believers  being  surrounded  by  the  mob,  orders 
were  given  that  all  who  lived  in  the  vicinity  should  re- 
turn immediately  home  and  that  the  distant  Believers 
should  leave  the  town  and  never  be  seen  there  again, 
and  one  hour  was  allowed  them  to  prepare  and  eat  their 
breakfast  and  make  ready  for  their  journey.  If  any  of 
the  Believers  attempted  to  address  the  mob  with  a  view 
to  cooling  their  rage,  they  were  immediately  answered 
by  a  stroke  over  the  head  with  a  whip  or  cudgel. 

"At  the  expiration  of  the  hour  they  were  ordered  to 
march.  The  sisters  were  permitted  to  ride,  but  the 
brethren  were  forbidden,  though  many  of  them  had 
horses  with  them.  About  one  half  the  mob  formed  the 
advance  guard;  the  Believers  in  a  body  were  placed  next, 
and  the  remainder  of  the  mob  brought  up  the  rear. 

"The  brethren  who  belonged  in  and  about  Harvard 


OUT-OF-TOWN   SHAKERS   DIRVEN   AWAY      83 

were  determined  to  follow  their  distant  Brethren  and 
Sisters,  notwithstanding  the  orders  of  the  mob  to  the 
contrary.1 

"The  mob,  being  nearly  all  on  horseback,  compelled  the 
Believers  to  advance  with  speed.  If  any  who  were  aged 
and  infirm  did  not  travel  as  fast  as  their  drivers  thought 
proper,  their  pace  was  soon  quickened  by  a  severe  stroke 
of  a  whip  or  cudgel.  If  any  one  attempted  to  admonish 
them  for  their  cruelty,  the  lash,  or  cudgel  over  his  head, 
face,  and  eyes  soon  convinced  him  of  the  danger  of  ad- 
monishing an  unprincipled  mob.  Numbers  of  brethren 
found,  by  sad  experience  during  the  day,  that  it  was  vain 
to  attempt  to  moderate  the  fierceness  of  their  cruelty. 
Soon  after  the  procession  began,  one  of  the  brethren  — 
Dyer  Fitch  —  for  praying  to  God  was  cruelly  beaten 
over  his  face  and  head  and  commanded  to  hold  his 
tongue.  Dyer  replied,  '  I  will  not;  I  will  cry  to  God  if  you 
kill  me.'  They  continued  beating  and  repeating  the  com- 
mand, and  Dyer  continued  to  make  the  same  reply,  for 
some  time.  Thus  they  proceeded.  As  they  were  cross- 
ing Jeremiah  Willard's  pasture,  Abijah  Worster  and  an- 
other brother  came  up,  and  Abijah,  seeing  James  Shep- 
herd, immediately  clasped  him  in  his  arms,  at  which  one 
of  the  mob  rode  up  and  struck  Abijah  over  his  head  with 
a  good  staff.  Abijah  was  then  put  under  a  guard,  who 
was  ordered  to  keep  him  safe  and  take  him  along  with 
the  rest. 

"They  drove  on  about  three  miles  till  they  came  to 
a  level,  open  plain  near  Still  River,  where   they  were 

1  A  list  of  the  leaders  of  the  mob  is  here  mentioned,  but  out  of 
respect  for  the  feelings  of  their  descendants  the  names  are  withheld. 


84    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

ordered  to  halt.  '  Now,'  said  the  leaders  of  the  mob,  'we 
will  have  a  little  diversion,'  and  orders  were  given  for 
James  Shepherd  to  be  soundly  whipped.  James  was  the 
only  person  whom  they  had  taken  of  those  who  came 
from  England,  and  against  whom  their  enmity  was  the 
most  pointedly  levelled;  and  as  they  had  been  disap- 
pointed of  taking  Mother  Ann  and  the  Elders,  they  re- 
solved to  wreak  their  vengeance  on  his  back,  and  whip 
him  for  all  the  rest.  They  accordingly  formed  a  ring, 
and  sent  one  of  the  mob  into  the  bushes  to  cut  sticks 
for  the  purpose.  He  soon  returned  with  his  arms  full, 
and  distributed  them  among  the  company  appointed  to 
whip  him,  and  each  one  was  appointed  to  give  him  a 
certain  number  of  strokes.  James  was  then  ordered  to 
strip  and  accordingly  pulled  off  his  coat  and  jacket,  and 
kneeling  down  he  said,  'Be  of  good  cheer,  brethren;  for 
it  is  your  Heavenly  Father's  good  pleasure  to  give  you 
the  kingdom.' 

"On  hearing  these  words,  without  waiting  for  orders, 

X gave  him  a  number  of  severe  strokes  with  his 

horsewhip.  Just  at  this  instant  Eleazer  Rand  and  Jona- 
than Slosson  arrived;  and  Eleazer,  seeing  these  strokes, 
suddenly  leaped  on  to  James's  back.  This  increased  the 
rage  of  the  mob  to  such  a  degree  that  they  beat  on  with 
their  clubs,  canes,  and  whips,  and  then  laid  hold  of  him 
to  pull  him  off;  but  he  held  on  so  fast  that  they  drew  him 
and  James  some  distance  before  they  broke  his  hold; 
others  of  the  brethren  followed  Eleazer's  example,  to 
cover  James  and  each  other  from  the  blows,  till  they 
were  all  in  a  huddle. 

"Eleazer  often  repeating  the  words,  'O  Lord,'  was 


OUT-OF-TOWN   SHAKERS   DRIVEN   AWAY      85 

seized  by  the  collar  by  X ,  who  shook  him  severely, 

and  commanded  him  to  hold  his  tongue.  Eleazer  re- 
plied, '  I  won't  hold  my  tongue,  I  will  pray.'  Upon  this  the 
ruffian  shook  him,  and  drove  his  fist  against  his  neck  till 
he  drove  him  several  rods,  repeating  the  same  command 
and  receiving  the  same  answer.  He  then  hurled  him 
against  a  stone  wall  and  returned  to  the  mob.  One  man 
called  out,  'Did  you  stop  the  little  dog  from  praying?' 
1  No,'  replied  the  other,  '  nor  I  could  not  unless  I  had 
killed  him.' 

"William  Morey,  of  Norton,  at  that  time  a  zealous 
Believer,  testified  with  great  boldness  against  such  acts 
of  cruelty,  and  sharply  reproved  the  leaders  of  the  mob 
for  their  abusive  conduct,  declaring  that  the  judgments 
of  God  would  follow  them  for  these  things.  One  of  the 
mob,  enraged  at  this,  came  to  him,  and  with  his  clenched 
fist,  struck  him  on  the  side  of  his  face  with  such  violence 
that  he  knocked  out  several  of  his  teeth,  and  wounded 
him  in  his  cheek  and  jaw  in  such  a  manner  that  he  bled 
excessively.  But  William  still  continued  to  bear  testi- 
mony against  their  wickedness;  though  in  consequence 
of  his  severe  wound,  he  was  not  able  to  speak  plainly. 

"Orders  were  now  given  to  march,  and  the  Believers 
were  again  arranged  according  to  the  dictates  of  the 
mob,  and  driven  on  with  greater  vehemence  than  before, 
being  continually  abused  by  their  merciless  drivers  all 
the  way  until  they  came  to  the  division  line  which  sepa- 
rates Harvard  from  Bolton,  and  which  is  about  six  miles 
from  the  Square  House.  Some  of  the  Harvard  brethren, 
who  had  been  kept  back  by  the  mob,  made  a  little  halt 
in  the  road  before  the  house  of  Zaccheus  Stevens,  which 


86    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

was  near  the  line.  A  number  of  sisters  being  at  Zac- 
cheus's  in  much  tribulation,  one  of  them  —  Hannah 
Prescott  —  came  to  the  door  weeping,  and  said,  '  Breth- 
ren, don't  go  back.'  The  brethren  replied  they  were  de- 
termined to  go  with  their  distant  brethren  as  far  as  the 
mob  went.  'Do,'  said  Hannah,  'I  would  die  with  them 
rather  than  leave  them  with  that  wicked  mob.'  They 
accordingly  followed  on  till  they  came  to  the  division 
line.  Here  the  mob  placed  a  strong  guard  to  prevent  the 
brethren  of  Harvard  from  going  any  further,  and  sternly 
forbade  their  passing  the  line.  But  the  brethren  being 
determined  still  to  go  on,  cried  out,  'Are  you  highway 
robbers?  We  have  as  good  a  right  to  the  highway  as 
you  have,  and  we  will  not  trust  our  distant  brethren 
with  you,  we  will  go  as  far  with  them  as  you  do.'  'If 
you  attempt  it,'  said  one  of  the  leaders,  'we  will  spill 
your  blood  in  the  sand.'  Notwithstanding  these  threats, 
the  brethren  proceeded,  but  were  inhumanly  beaten 
with  clubs  by  the  mob.  Eleazer  Rand  had  the  bone  of 
his  arm  split,  and  a  number  of  the  brethren  received  very 
severe  bruises.  Suddenly  the  club  in  the  hands  of  one 
of  the  leaders  flew  backwards  out  of  his  grasp,  and  this 
strange  occurrence  terrified  those  near  him  so  that  they 
turned  and  fled  before  the  brethren,  who  were  then  able 
to  go  forward  and  join  the  rest  of  the  Believers. 

"  From  the  place  where  the  mob  halted  to  whip  James 
Shepard,  to  Lancaster,  a  distance  of  seven  miles,  was 
one  continued  scene  of  cruelty  and  abuse;  whipping  with 
horsewhips,  pounding,  beating,  and  bruising  with  clubs, 
collaring  and  pushing  off  from  bridges  into  the  water 
and  mud,  scaring  the  sisters'  horses  with  a  view  to 


OUT-OF-TOWN   SHAKERS   DRIVEN   AWAY      87 

frightening  the  riders,  and  every  kind  of  abuse  they 
could  invent  without  taking  lives;  indeed,  it  seemed 
almost  miraculous  that  none  lost  their  lives  from  such 
cruel  and  inhuman  abuses.  One  of  the  brethren  in  the 
rear  —  Jonathan  Bridges  —  for  not  going  as  fast  as 
they  chose,  was  cruelly  whipped  almost  every  step 
nearly  the  distance  of  a  quarter  of  a  mile.  The  brethren 
at  length  became  weary  and  out  of  breath.  Some  of  the 
aged  and  infirm  ventured  to  mount  their  horses  for 
relief;  immediately  some  one  of  this  persecuting  rabble 
would  ride  up  to  them  and  with  the  butt  of  a  whip- 
stalk,  or  large  cudgel,  would  soon  hurry  them  down  from 
their  horses. 

"William  Morey,  after  being  severely  wounded, 
mounted  his  horse  to  ride,  but  was  soon  pulled  off;  he 
again  renewed  the  attempt  a  number  of  times,  but  was 
pushed  or  beaten  off  every  time.  One  aged  man  mounted 
his  horse  and  rode  some  distance  before  the  mob  could 
attend  to  him.  This  enraged  them  so  that  they  could  not 
be  satisfied  to  punish  him  with  the  weapons  they  had 
in  possession,  therefore,  one  of  them  took  a  rail  from  the 
fence  and  beat  him  off  his  horse,  by  which  means  the  old 
man  narrowly  escaped  being  killed. 

"When  they  arrived  at  Lancaster,  the  leaders  of  the 
mob,  after  consulting  together,  dismissed  the  distant 
Believers,  with  this  injunction,  namely,  that  they  should 
never  again  be  seen  in  Harvard;  and  if  any  of  them 
should  be  seen  there  again  any  of  the  party  then  present 
should  have  full  power  to  tie  them  up  and  whip  them 
without  judge  or  jury.  'But,'  added  they,  'we  have  a 
further  work  to  do  with  the  Harvard  Shakers.' 


88    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

"After  this  dismissal,  the  brethren  and  sisters,  feeling 
the  need  of  some  refreshment,  gathered  under  a  large, 
shady  elm  to  eat  some  bread  and  cheese  which  some  of 
the  brethren  from  Harvard  had  provided  for  them.  Here 
they  all  kneeled  down  and  gave  thanks  to  God  that 
they  were  accounted  worthy  to  suffer  persecution  for 
the  testimony  of  the  Gospel.  This  so  provoked  the  mob 
that  they  again  rushed  in  among  them,  some  on  horse- 
back and  some  on  foot,  and  again  began  the  horrid  scene 
of  beating.  Here  they  vented  their  malignity  without 
regard  to  age  or  sex;  lashing  and  beating  both  brethren 
and  sisters  over  their  heads  and  faces  seemingly  with  as 
little  feeling  as  though  they  had  been  a  herd  of  swine. 
Some  were  beaten  and  bruised,  others  were  pushed  over 
as  they  stood  on  their  knees.  One  of  the  sisters  had  her 
head  pulled  back  in  such  a  manner  that  she  was  nearly 
strangled;  her  face  turned  black,  and  it  was  with  much 
difficulty  that  she  recovered  her  breath  again.  When  the 
mob  had  sufficiently  exercised  their  cruelty  in  this  man- 
ner, they  left  them.  After  taking  an  affectionate  leave 
of  their  Harvard  brethren,  the  company  of  distant  Be- 
lievers went  on  their  journey.  They  had  not  advanced 
more  than  twenty  rods,  when  they  were  met  by  a  large, 
rough-looking  man  who  had  placed  himself  in  the  road 
with  a  long  horsewhip,  to  give  them  the  last  stroke. 
With  this  he  lashed  severely  every  one  that  he  could  get 
at  till  they  were  out  of  his  reach.  Richard  Treat,  who 
relates  this  circumstance,  says  these  strokes  felt  more 
painful  to  his  back  than  any  he  received  in  the  course 
of  the  day.  Passing  this  man,  they  proceeded  on  their 
journey,  and  the  brethren  who  belonged  in  and  about 


OUT-OF-TOWN   SHAKERS   DRIVEN   AWAY      89 

Harvard  returned  with  the  mob,  and  some  of  them  were 
much  abused  on  their  way  back.  One  of  the  leaders  of 
the  mob,  a  violent  persecutor,  with  the  butt  of  a  large, 
loaded  whip-stalk,  having  the  lash  wound  round  his 
hand,  beat  several  of  the  brethren  with  all  his  strength, 
particularly  Jonathan  Clark,  an  aged  brother  from  Har- 
vard. After  the  mob  entered  Harvard  on  their  return, 
still  having  Abijah  Worster  under  guard,  they  stopped 
at  Captain  Pollard's,  near  Zaccheus  Stevens's,  and 
formed  a  ring.  Then,  charging  Abijah  with  going  about 
breaking  up  churches  and  families,  they  declared  he 
should  be  whipped  and  the  mob  voted  as  to  which  two 
would  be  the  whippers. 

"The  next  thing  was  to  decide  upon  the  number  of 
stripes  to  be  given;  and  after  several  nominations  it 
was  settled,  by  vote,  that  twenty  should  be  the  number. 
Then  stripping  him  and  tying  him  to  a  tree  the  first  one 
appointed  laid  on  his  number.  At  this  time,  James 
Haskell,  a  respectable  man  of  'the  world,'  rode  up,  and 
seeing  what  was  going  on,  dismounted  his  horse,  and 
stripping  off  his  coat,  cried  out,  '  Here,  here,  if  there  are 
any  more  stripes  to  be  given,  let  me  take  the  rest.'  On 
hearing  these  words  from  Haskell,  the  mob  seemed 
struck  with  fear,  and  immediately  released  Abijah  and 
let  him  go. 

"Having  put  on  his  garments,  he  began  to  sing,  and 
went  on  singing  all  the  way  to  Zaccheus  Stevens's.  But 
some  who  made  no  profession  of  faith  were,  neverthe- 
less, so  affected  with  Abijah's  sufferings  that  they  went 
home  weeping. 

"The  mob,  having  spent  the  day,  and  with  it  their 


go    GLEANINGS  FROM   OLD  SHAKER  JOURNALS 

strength,  in  doing  evil,  now  returned  home.  Some  of  the 
town's  people  who  had  not  been  engaged  in  this  perse- 
cuting business  were  much  displeased  with  these  pro- 
ceedings. 

"It  is  worthy  of  remark  that,  not  only  in  Harvard, 
but  through  the  whole  course  of  ten  miles  through  which 
the  Believers  were  driven,  there  were  many  people  who 
were  greatly  dissatisfied  with  the  abusive  conduct  of  the 
mob.  Many  on  the  road  remonstrated  against  their 
cruelty;  but  were  generally  answered  with  cursings  and 
threats  from  the  mob  to  serve  them  in  the  same  manner. 

"It  ought  also  to  be  remarked,  that  the  conduct  and 
testimony  of  the  Believers,  while  on  the  road,  had  a 
tendency  to  exasperate  the  Devil,  and  excite  his  emis- 
saries to  greater  acts  of  cruelty  than  they  probably  would 
have  committed  had  the  Believers  remained  silent. 
But  most  of  the  Believers  were  very  young  in  the  faith; 
many  of  them  had  believed  but  a  few  months,  and  were 
full  of  zeal  and  power,  and  being  divested  of  all  fear  of 
man,  they  would  sing  and  praise  God  on  the  road,  that 
they  were  counted  worthy  to  suffer  persecution  for  the 
Gospel's  sake. 

"And  again,  when  the  mob  attempted  to  whip  and 
beat  one,  others  would  cry  out,  'Don't  whip  him,  if 
you  must  whip  anybody,  whip  me,'  and  immediately 
throw  themselves  in  the  way  to  take  the  blows.  Such 
genuine  marks  of  Christianity  were  too  much  for  the 
seed  of  Cain  to  endure. 

"Others  would  reprove  and  admonish  them  for  their 
cruelty,  telling  them  that  the  judgments  of  God  would 
certainly  follow  them  for  these  things.    This  was  only 


THE    HOUSE   OF   THADDEUS   POLLARD 
It  was  to  this  old  tree  that  (lie  mob  tied  Abijah  Worster,  and  beat  him,  on  the  memo- 
rable day  when  they  drove  the  distant  Shakers  out  of  the  town  of  Harvard 


OUT-OF-TOWN  SHAKERS  DRIVEN  AWAY      91 

answered  by  a  repetition  of  profane  curses,  and  greater 
abuse.  But  these  predictions  were  evidently  fulfilled; 
the  judgments  of  God  did  follow  those  persecutors  in  a 
remarkable  manner.  Many  of  them,  who  were  men  of 
respectable  standing  in  the  town  of  Harvard,  and  in 
affluent  circumstances,  fell  under  judgments  —  ran  out 
their  estates,  and  came  to  poverty  and  beggary;  and 
a  blast  among  their  persecutors  was  so  general  and  so 
manifest,  that  men  of  candor  and  observation  said, 
'Those  Shakers  drivers  are  all  coming  to  nothing.' 
(Signed)  "Abijah  Worster. 

"Richard  Treat. 

"Isaac  Crouch,  and  others." 


XV 

VISIT    TO    THE    HARVARD    SHAKERS    IN    1 782    BY 
GOVERNOR   PLUMMER  OF  NEW  HAMPSHIRE 

During  the  summer  of  1782  many  were  drawn  to  the 
Square  House  from  curiosity  as  well  as  from  spiritual 
leanings.  Among  others  was  a  young  man  named 
William  Plummer,  who  started  his  career  as  a  preacher, 
but  at  the  age  of  twenty-five  changed  his  profession  to 
the  study  of  law,  and  in  1785  was  chosen  to  the  New 
Hampshire  Legislature  from  Epping  where  he  owned  a 
farm.  He  became  Governor  of  the  State,  and  after- 
wards went  to  the  United  States  Senate  for  six  years. 
In  letters  written  to  Miss  Lydia  Coombs,  of  Newbury- 
port,  he  relates  his  impressions  of  a  visit  to  the  Harvard 
Shakers.  It  must  be  remembered  that  he  was  only  a  visi- 
tor, and  therefore  only  saw  the  surface  of  things.  But 
as  he  wrote  his  experience  there,  his  account  is  interest- 
ing from  "the  world's"  standpoint. 

"They  are  very  kind  and  attentive  to  strangers,"  he 
writes,  "so  long  as  they  have  any  prospect  of  converting 
them  to  their  faith;  but  as  soon  as  a  man  contradicts  or 
asks  questions  hard  to  answer,  they  become  sullen  — 
pronounce  him  'damned'  and  avoid  his  company.  .  .  . 
They  appeared  very  sober,  serious,  grave  and  solemn; 
honest  and  sincere  in  their  profession;  and  in  general 
much  acquainted  with  the  Scriptures. 


GOVERNOR   PLUMMER  AND  THE  SHAKERS     93 

"  Before  and  after  their  eating,  going  to  and  returning 
from  their  beds,  each  of  them  falls  on  his  knees,  shaking, 
trembling,  groaning,  praying,  and  praising.  They  affirm 
that  they  have  the  gift  of  discerning  and  gift  of  proph- 
ecy, and  have  in  fact  predicted  many  things  with  their 
contingent  circumstances,  long  before  these  happened. 
Their  dress  is  simple,  plain,  and  unadorned.  The  men 
have  their  hair  short,  and  the  women  and  children  all 
wear  strapped  close  caps. 

"They  say  that  Christ  promised  to  give  his  church  in 
all  ages  the  power  of  working  miracles ;  and  that  in  fact 
they  have  healed  the  sick,  cured  cripples,  and  restored 
speech  to  the  dumb.   These  mighty  works  were  instan- 
taneously effected  by  their  praying  and  anointing  the 
diseased  with  oil  in  the  name  of  the  Lord  —  the  patients 
having  faith  in  God.    On  my  expressing  a  desire  to  be 
present  on  such  an  occasion,  one  of  their  Elders  very 
sternly  replied,  'An  evil  and  adulterous  generation  seek- 
eth  after  a  sign;  but  no  sign  shall  be  given  unto  you.' 
They  generally  assemble  every  evening,  and  frequently 
continue  their  exercises  till  after  midnight.   I  went  with 
them  one  evening  to  their  meeting,  and   though  they 
had  cautioned  me  against  being  surprised  at  their  wor- 
ship, yet  their  conduct  was  so  wild  and  extravagant  that 
it  was  some  time  before  I  could  believe  my  own  senses. 
About  thirty  of  them  assembled  in  a  large  room  in  a 
private  house  —  the  women  in  one  and  the  men  in  the 
other  —  for  dancing.   Some  were  past  sixty  years  old. 
Some  had  their  eyes  steadily  fixed  upwards,  continually 
reaching  out  and    drawing  in  their   arms,  and  lifting 
up  first  one  foot  and  then  the  other,  about  four  inches 


94    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

from  the  floor.  Near  the  centre  of  the  room  stood 
two  young  women,  one  of  them  very  handsome,  who 
whirled  round  and  round  for  the  space  of  fifteen  minutes, 
nearly  as  fast  as  the  rim  of  a  spinning  wheel  in  quick 
motion.  .  .  . 

"Sometimes  one  would  pronounce  with  a  loud  voice, 
'Ho,  ho,'  or  'Love,  love'  —  then  the  whole  assembly 
vehemently  clapped  hands  for  a  minute  or  two.  ...  At 
other  times  the  whole  assembly  would  shout  as  with 
one  accord.1  This  exercise  continued  about  an  hour; 
then  they  all  retired  to  the  sides  of  the  room  for  a  few 
minutes.  Then  the  young  woman  who  was  the  principal 
whirler  walked  into  the  middle  of  the  room  and  began 
to  dance.  All  the  men  and  women  soon  joined  her  — 
dancing,  singing,  whirling,  shouting,  clapping  their 
hands,  shaking  and  trembling,  as  at  first.  This  con- 
tinued near  an  hour.2 

"After  a  second  intermission  two  of  the  Elders,  one 
after  the  other,  addressed  the  audience;  one  of  them  de- 
livering a  very  ingenious  discourse  in  defense  of  their 
tenets  and  worship,  with  an  exhortation  to  persevere  in 
the  ways  of  the  Lord.  He  was  a  man  of  strong,  clear, 
distinguishing  mind,  and  an  easy  yet  impressive  speaker. 
More  than  half  of  his  discourse  was  in  the  strong  per- 
suasive language  of  the  Scriptures.3 

"Then  the  assembly  renewed  their  former  exercises 

1  "It  came  even  to  pass  as  the  trumpeters  and  singers  were  as 
one,  to  make  one  sound  to  be  heard  in  praising  and  thanking  the 
Lord."    (2  Chron.,  v,  13.) 

2  "Then  shall  the  virgin  rejoice  in  the  dance;  the  young  men  and 
old  together." 

3  This  must  have  been  Elder  James. 


GOVERNOR   PLUMMER  AND  THE   SHAKERS     95 

for  more  than  an  hour.  This  done,  several  of  the  young 
people,  both  men  and  women,  began  to  shake  and  tremble 
in  a  most  terrible  manner.  The  first  I  perceived  was  their 
heads  moving  slowly  from  one  shoulder  to  the  other  — 
the  longer  they  moved,  the  quicker  and  more  violently 
they  shook.  The  motion  proceeded  from  the  head  to 
the  hands,  arms,  and  whole  body,  with  such  power  as 
if  limb  would  rend  from  limb.  The  house  trembled  as  if 
there  were  an  earthquake."  1 

1  From  the  Plummer  Papers.  This  account  appeared  in  the  New 
England  Magazine,  May,  1900,  in  an  article  by  F.  B.  Sanborn. 


XVI 

A    RESPITE  AT   THE    SQUARE   HOUSE 

Now,  while  the  exaltation  of  the  Shakers  at  the  Square 
House  increased  in  proportion  to  the  fierce  opposition 
which  every  day  became  more  intense,  Mother  Ann  was 
faltering  a  little  under  the  strain.  At  one  moment  she 
would  be  more  vibrant  than  ever  in  her  appeal  to  her 
followers,  and  the  next  she  would  be  overcome  with  the 
tremendous  task  of  giving  permanence  to  the  religion 
which  she  had  brought  among  them.  Her  keen  intuition 
told  her  that  this  would  require  an  ability  which  she 
did  not  possess,  handicapped  as  she  was  by  her  utter 
lack  of  training  and  education.  Pondering  over  this  she 
said  one  day:  "  It  will  not  be  my  lot,  nor  the  lot  of  any 
one  who  came  with  me  from  England  to  gather  and  build 
up  the  church";  and  she  added,  "It  will  not  be  my  na- 
tion, nor  any  of  those  who  came  with  me  from  England, 
who  will  lead  this  people,  but  the  lead  will  be  given  to 
Joseph  Meacham."  From  this  time  on  she  put  her  hopes 
for  the  future  on  him.  He  was  a  man  of  real  executive 
ability,  and  he  and  his  people  were  all  devout  Shakers. 
At  another  time  she  said:  "Joseph  Meacham  is  my 
first-born  son  in  America.  He  will  gather  the  church 
in  order,  but  I  shall  not  live  to  see  it."  Pursuing  the 
thought  further,  she  added,  "When  order  comes  to  be 
established  it  will  then  be  seen  and  known,  who  are 
true  Believers."  l 

1  Unpublished  Harvard  Shaker  Records. 


A   RESPITE  AT  THE   SQUARE   HOUSE  97 

Another  idea  took  a  strong  hold  upon  her  at  this  time. 
The  great  ordeal  through  which  she  had  passed  and 
which  she  was  forced  to  meet  day  after  day  was  little 
by  little  wearing  away  her  strength.  She  knew  that 
flesh  and  blood  must  at  last  succumb  under  the  perse- 
cutions to  which  she  was  subjected.  Hannah  Goodrich 
recorded  this  of  her:  — 

"Sometimes  Mother  Ann  would  be  taken  under  great 
sufferings,  so  that  it  would  seem  as  though  her  life  must 
go  from  her;  —  at  other  times  she  was  filled  with  un- 
speakable joy  and  triumph,  and  would  say,  'I  feel  as 
terrible  as  an  army  with  banners,'  ;  and  then  her  mood 
would  change  again  as  she  added,  'The  way  of  God  will 
grow  straighter  and  straighter;  so  straight  that  if  you 
go  one  hair's  breadth  out  of  the  way  you  will  be  lost.'" 

Eliphalet  Slossen  records  the  following :  — 

"One  day  as  Mother  was  walking  the  floor,  and  sing- 
ing the  melodious  songs  of  the  New  Jerusalem,  she 
turned  to  the  people  and  said,  'I  feel  a  special  gift  of 
God ;  I  feel  the  power  of  God  running  all  over  me ' ;  and 
stretching  forth  her  hands  toward  the  southwest,  she 
said,  'The  next  opening  of  the  gospel  will  be  in  the 
southwest;  it  will  be  at  a  great  distance;  and  there  will 
be  a  great  work  of  God';  and  looking  at  me  she  added, 
'You  may  live  to  see  it,  but  I  shall  not.' 

"Shortly  after  this  she  remarked:  '  I  feel  the  blood  of 
Christ  running  through  my  soul  and  washing  me.  Him 
I  acknowledge  as  my  Head  and  Lord.' 

"One  morning  Mother  raised  her  window,  and  look- 


98    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

ing  out  said,  'I  have  had  new  fruit  to  eat  this  morning, 
such  as  I  never  had  before.  I  am  full.  Like  a  vessel  that 
is  ready  to  burst  my  soul  is  running  over!  O  that  souls 
would  come  and  partake ! ' 1 

"At  this  time  Mother  also  had  many  visions.  Her 
overwrought  condition  made  her  peculiarly  susceptible 
not  only  to  the  impressions  of  the  moment,  but  to  those 
of  the  past  and  future  as  well.  She  frequently  spoke  of 
Shadrack  Ireland  and  his  life  in  the  Square  House.  Once, 
in  the  presence  of  Father  William  and  Joseph  Meacham, 
Sr.,  she  said:  'Shadrack  Ireland  has  been  to  see  me 
[alluding  to  his  spirit],  and  I  made  labors  with  him,  but  he 
would  not  believe,  therefore  he  was  left  to  feel  hell;  and 
souls  in  that  state  were  frightened  at  him,  because  his 
sufferings  were  so  much  greater  than  theirs.  But  he  will 
never  be  released  until  some  of  his  people  find  redemp- 
tion.' " 

It  was  no  unusual  thing  for  Mother  Ann  to  speak  of 
conversing  with  hosts  of  disembodied  spirits.  Frequently 
she  would  tell  of  her  visions.   One  day  she  said :  — 

"I  have  seen  the  Patriarchs,  Prophets,  and  Apostles; 
I  have  conversed  with  them,  and  I  know  them.  I  have 
seen  King  David,  with  his  robes  on,  which  were  of  vast 
extent  and  inexpressibly  glorious.  I  have  seen  Job,  St. 
Paul,  and  others."  2 

At  other  times  she  would  preach  prudence  and  econ- 

1  Testimonies  of  the  Life,  Character,  Revelations,  and  Doctrines  of 
Mother  Ann  Lee.  (Albany,  1888.)  Precepts  of  Mother  Ann  Lee  and 
the  Elders.    (1888.) 

2  Recorded  by  David  Slosson. 


A   RESPITE  AT  THE  SQUARE  HOUSE  99 

omy  to  them,  and  dwell  upon  the  sin  of  wastefulness. 
Abigail  Cook  records :  — 

"I  have  many  times  seen  her,  after  the  people  have 
been  eating,  go  and  gather  up  the  fragments,  pick  the 
bones,  and  collect  the  little  slops  of  broth  into  one  dish, 
and  make  her  meal  of  these,  and  say,  '  It  is  good,  it  is  the 
blessing  of  God,  and  should  not  be  lost.'" 

And  here  must  be  inserted  some  recollections  of  Sis- 
ter Jemima  Blanchard  concerning  Mother  Ann  and  the 
Elders :  — 

"Mother  taught  us  to  look  cheerful  and  pleasant,  and 
not  be  of  a  sad  countenance.  She  would  say, '  Be  solemn, 
yet  joyful,  as  having  nothing,  yet  possessing  all  things!' 

"Mother  herself  always  looked  pleasant,  though  when 
she  sorrowed  it  was  enough  to  pierce  one's  heart  to  see 
her,  yet  she  never  looked  sad;  even  when  reproving 
with  the  greatest  severity,  she  wore  a  sweet  and  heav- 
enly smile. 

"One  time  when  I  went  to  the  Square  House  Mother 
met  me  at  the  door  and  took  hold  of  my  hand,  then 
turned  from  me  long  enough  for  me  to  take  off  my 
things.  She  then  took  me  by  the  hand  and  walked.  She 
opened  the  door  of  the  room  now  occupied  by  the  breth- 
ren, then  the  kitchen  door,  then  the  cellar,  then  walked 
to  the  room  where  the  people  were  assembled  in  meet- 
ing; then  walked  back  and  forth  in  the  hall,  several 
times.  All  this  time  she  spoke  not  a  word;  at  last  she 
stopped  about  the  middle  of  the  hall,  and  taking  both 
of  my  hands  within  hers,  she  raised  them  up  and  stood 


ioo    GLEANINGS  FROM   OLD  SHAKER  JOURNALS 

some  time  with  her  eyes  fixed  as  if  in  prayer.  She  then 
repeated  these  words,  'Another  day,'  several  times,  in  a 
very  solemn  manner.  I  never  had  any  idea  of  what  was 
meant  by  this  gift,  until  one  night,  when  I  was  staying 
with  Mother  Hannah  Kendall  in  her  sickness.  It  then 
came  into  my  mind  that  Mother  was  in  a  labor  concern- 
ing my  being  one  to  administer  to  the  wants  and  share 
in  the  suffering  of  the  leader  on  earth,  and  that  she  then 
saw  that  it  would  not  be  in  her  day,  but  in  a  day  to  come. 
I  mentioned  my  impressions  to  Mother  Hannah  and  she 
said  she  did  not  doubt  it  was  as  I  thought. 

"  In  meeting  at  the  Square  House  Mother  went  to  the 
south  door,  and  extending  her  arms  to  the  southwest  she 
said,  'The  next  opening  of  the  gospel  will  be  in  the  south- 
west.' Father  James  then  went  and  stood  by  her  and 
said, ' I  hear  singing.'  Mother  asked,  'Where?'  He  said 
'In  the  southwest;  and  sometimes  it  seems  very  near, 
and  again  it  seems  a  thousand  miles  off.'  I  have  heard 
Mother  say  that  she  used  to  have  visions  of  heavenly 
things,  and  see  beautiful  colors  when  a  child,  and  that 
she  used  to  dread  to  have  her  mother  get  up  in  the 
morning,  lest  she  should  open  the  windows  and  let  them 
out.  I  heard  her  say  that  she  used  to  be  taken  into  the 
spiritual  world  and  she  observed  that  the  Prophets  and 
Apostles  looked  after  her  very  wishfully,  and  she  won- 
dered at  it.  This  last  expression  never  came  to  my  mind 
until  I  heard  Mother  Ann's  sufferings  as  written  here  by 
inspiration,  when  it  came  fresh  to  my  recollection.  One 
time  I  stopped  with  one  of  my  companions,  when  going 
from  meeting,  to  pick  a  few  whortleberries.  Mother  sent 
one  of  the  family  to  charge  us  not  to  pick  on  any  one's 


A    RESPITE  AT  THE  SQUARE   HOUSE         101 

land  but  our  own,  without  their  knowledge  and  con- 
sent. 

"When  Mother  first  came  here  she  had  twisted  strings 
in  her  cap,  yet  she  looked  very  neat.  Some  one  got  some 
tape  for  her  which  she  liked,  but  frequently,  when  any 
one  offered  her  anything,  she  would  seem  to  be  in  a 
labor  to  know  if  it  was  right  for  her  to  have  it,  though 
she  always  appeared  grateful  for  a  kindness.  The  world 
used  to  notice  the  grateful  and  respectful  manners  of 
Mother  and  the  Elders,  how  they  would  show  respect 
and  gratitude  for  the  smallest  favors.  For  instance,  if 
any  one  picked  up  a  pocket  handkerchief  for  them,  or  the 
like,  they  would  turn  around  and  thank  the  person,  in  a 
very  respectful  manner.  I  have  many  times  heard  Father 
William  sing  about  his  mother.  He  would  say,  '  I  bless 
God  for  my  mother.  How  could  I  be  born  without  a 
mother,'  etc.  This  was  only  when  he  felt  a  special  gift. 
Then  he  would  sometimes  go  out  of  doors,  and  his  voice 
would  seem  to  fill  the  air. 

"We  could  hear  his  voice  and  the  words  distinctly  at 
the  South  House  from  the  Square  House.  I  heard  Father 
William  speak  of  the  Kendalls  as  being  examples  of 
modesty  and  plainness  in  dress.  It  was  the  fashion  to 
wear  very  short  gowns  when  the  Believers  came  here, 
and  we  continued  to  wear  ours  so,  but  the  Kendall  girls_ 
made  theirs  longer  which  pleased  Mother  and  the  Elders, 
and  they  told  us  we  might  take  example  by  them,  that 
they  dressed  as  well  as  any  people  they  had  seen  in  this 
country. 

"One  day,  while  I  was  staying  at  the  Square  House, 
Father  William  and  Father  James  were  going  to  Shirley, 


102    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

and  wanted  to  start  before  dinner,  so  they  asked  the 
kitchen  sisters  to  give  them  something  to  eat,  as  they 
should  not  want  to  call  for  dinner  there.  They  had  some 
potatoes,  and  they  set  them  on  the  dresser,  and  put  on 
some  butter;  this  was  the  second  day  it  had  happened 
just  so.  Father  James  was  very  fond  of  potatoes  and 
butter,  and  when  the  butter  was  brought  on  he  said  in 
a  very  solemn  manner,  'What,  potatoes  and  butter  for 
dinner  two  days  going,  will  that  do  for  me?'  They  were 
very  particular  in  general  to  eat  such  as  the  rest  had. 
When  they  went  a-visiting  they  would  allow  people  to 
get  them  one  extra  meal  as  for  any  company;  but  where 
they  stayed  from  day  to  day  if  the  kitchen  sisters  got 
anything  better  for  them  than  the  rest  had  (it  was  not 
always  as  good,  for  they  were  generally  among  the  last 
who  ate),  Father  James  would  say:  'What  did  you  make 
of  my  word?'  —  after  having  told  them  that  they  chose 
to  fare  like  the  rest!  This  would  be  said  in  a  manner 
and  with  a  feeling  which  we  dare  not  disregard,  but  I 
used  to  feel  bad  because  we  could  not  have  them  fare 
any  better.  There  used  to  be  many  more  to  eat  there 
than  could  sit  down  to  the  table  at  one  time,  so  they 
used  to  eat  very  quick  and  then  others  would  come  and 
sit  down  in  their  places  without  changing  plates,  knives, 
or  forks,  unless  strangers  were  to  eat,  in  which  case  we 
set  a  clean  table  for  them.  One  time  at  the  South  House 
some  one  helped  Father  William  to  some  sweet  sauce 
for  pudding.  Father  James  did  not  eat  pudding,  and 
Mother  said  Father 'William  might  have  another  plate. 
"Father  James  would  sometimes  pray  aloud  where 
there  were  young  Believers  about,  for  the  purpose  (I 


A   RESPITE  AT  THE  SQUARE   HOUSE        103 

thought)  of  teaching  them  how  to  pray  and  give  thanks 
to  God.  Father  James  used  to  pity  me  for  being  bashful. 
Phebe,  my  sister,  was  not  bashful.  Father  noticed  it  and 
said  she  was  not  troubled  with  bashfulness,  but  he  used 
to  be,  and  he  knew  how  to  pity  bashful  people.  Father 
James  seemed  to  have  more  releasement  in  spirit  than 
Father  William,  but  when  Father  William  was  released 
from  sufferings  his  spirit  was  so  powerful  that  we  could 
feel  his  power  as  far  as  we  could  see  him."  l 

So  great  was  the  confidence  that  Mother  Ann  in- 
spired in  her  followers  that  they  left  everything  to  her 
judgment  without  question.  It  was  therefore  with  a 
quiet  mind  that  Elder  James  would  slip  away  to  the 
little  room  on  the  south  side  of  the  Square  House,  at  the 
end  of  the  hall,  where  he  had  set  up  his  weaver's  loom, 
and  there  enjoy  a  peaceful  hour  making  cloth. 

"Beulah  Cooper  used  to  spin  in  the  room  where 
Father  James  wove  at  the  Square  House.  He  bought  a 
web  and  wove  it  while  there.  He  used  to  talk  with  her 
about  Daniel  Wood's  followers  (a  New  Light  preacher) 
and  would  laugh  and  be  quite  pleased  at  her  relation 
of  them.  She  knit  a  pair  of  long  stockings  for  Father; 
he  told  her  he  was  not  particular,  all  he  wanted  was  that 
they  should  exactly  fit  him. 

"And  Father  William  who  had  been  a  blacksmith 
would  repair  to  the  'village  smithy,'  with  his  horse,  and 
try  his  strength  with  the  anvil  and  make  the  sparks  fly 
as  each  blow  fell  in  rhythm  under  the  direction  of  his 
powerful  arm. 

1  Unpublished  Harvard  Shaker  Records. 


104    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

"One  time  while  living  in  Harvard  he  went  into 
the  shop  and  wanted  his  horse  shod;  and  told  the  man 
that  he  could  do  it  himself,  if  he  could  have  a  fire.  The 
man  consented,  and  Father  went  to  work  and  made  a 
shoe  at  two  heats,  creased  and  punched  it.  After  he  had 
got  his  horse  shod,  he  asked  the  man  what  there  was 
to  pay;  he  said,  'Nothing,'  and  added,  'if  a  man  could 
work  like  that,  it  was  pay  enough  to  see  him  work,  — 
and  he  would  not  charge  him  anything.'"  l 

But  there  was  very  little  time  for  the  indulgence  of 
such  peaceful  occupations.  Mother  Ann  felt  impelled  to 
preach  her  gospel  wherever  her  followers  had  collected, 
and  just  now  she  felt  a  call  to  go  and  hold  a  meeting 
with  her  flock  in  Shirley.  Consequently  she  notified 
Elijah  Wilds,  a  faithful  follower,  that  she  and  the  Elders 
and  some  of  her  Harvard  brethren  and  sisters  as  well, 
would  arrive  at  his  house  on  Sabbath  day,  June  I,  and 
hold  a  meeting  that  evening.  It  was  with  a  certain 
amount  of  misgiving  that  they  started  forth,  owing  to 
the  recent  persecution  to  which  they  had  been  subjected, 
but  Mother  Ann  was  wont  to  meet  her  enemies  face  to 
face,  and  this  principle  she  instilled  so  emphatically  into 
the  hearts  of  her  followers  that  they  gladly  suppressed 
all  fear,  and  went  forth  with  her  to  meet  whatever  was 
to  befall  them  with  unflinching  determination  and  valor. 
1  Unpublished  Harvard  Shaker  Records. 


XVII 

THE  MOB  AT   ELIJAH   WILDS'S 

Mother  Ann  and  her  little  band  of  followers  arrived 
at  the  house  of  Elijah  Wilds  in  Shirley  without  mishap 
of  any  kind,  and  this  gave  them  great  encouragement, 
and  they  were  greeted  with  joy  by  the  Believers  who  had 
already'  gathered  at  the  house  prior  to  their  arrival. 
When  the  hour  came  to  hold  the  meeting  they  entered 
into  their  worship  with  especial  fervor,  happy  at  having 
been  spared  a  repetition  of  the  scenes  lately  enacted. 

But  no  sooner  had  they  reached  the  stage  where  the 
thoughts  of  the  world  were  dropping  from  the  mind,  one 
by  one,  and  giving  place  to  the  ecstasy  of  the  spirit,  than 
the  ominous  sound  of  innumerable  voices  reached  them, 
growing  louder  and  louder  as  each  moment  passed. 
Before  any  preparations  could  be  made,  the  mob  was 
surging  around  the  house  demanding  admittance,  being 
led  by  the  same  men  of  Harvard  who  had  persecuted 
them  the  day  they  drove  the  distant  Believers  out  of 
town. 

One  of  the  sisters  named  Molly  Randall  made  the  pre- 
text that  she  must  return  to  her  home  to  nurse  her  child, 
and  the  mob  reluctantly  allowed  her  to  depart,  but  for- 
bade any  one  attempting  to  follow  her. 

"Having  got  home,  she  immediately  despatched  a 
messenger  to  acquaint  the  grand  juryman  of  the  town  of 
the  situation  of  the  Shakers.  The  mob  continued  to  sur- 


io6    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

round  the  house  all  night,  with  much  railing  and  savage 
behavior;  but  committed  no  personal  injury  until  the 
next  morning. 

"In  the  morning  the  leaders  of  the  mob  required 
Mother  Ann  and  the  Elders  to  come  out,  which  they 
refused  to  do;  but  they  consented  that  the  four  leaders 
might  come  into  the  house,  and  they  accordingly  came 
in.  Mother  ordered  Eunice  Wilds  to  prepare  some 
breakfast  for  them,  saying,  '  We  must  feed  our  enemies 
and  so  heap  coals  of  fire  on  their  heads.'  Eunice  pre- 
pared breakfast,  and  they  sat  down  and  ate.  Elijah,  by 
Mother's  advice,  carried  bread  and  cheese  to  the  mob 
without,  and  the  chief  part  of  them  ate  freely. 

"After  this  Elder  James  said,  'I  must  go  and  speak 
the  word  of  the  Lord  to  them' ;  and  accordingly  went  out 
with  some  of  the  brethren,  and  spake  to  them.  He 
questioned  them  very  solemnly  concerning  such  riotous 
proceedings,  and  said:  'Why  have  you  come  here  to 
abuse  us?  What  have  we  done?  Have  we  hurt  or  in- 
jured your  persons  or  property?  If  we  have,  make  us 
sensible  of  it,  and  we  will  make  you  satisfaction.'  After 
these  words  the  mob  broke  forth  in  a  rage,  and  seized 
Elder  James  by  the  collar  and  arms;  at  which  the  breth- 
ren instantly  stepped  forward  to  rescue  him  from  their 
merciless  hands ;  and  in  the  struggle  he  cried  out, '  Father, 
Lord  of  Heaven  and  Earth,  forgive  them,  for  they  know 
not  what  they  do.'  It  appeared  as  though  he  would  have 
been  choked  to  death  had  not  one  of  the  brethren  named 
Nathan  Kendall,  Jr.,  unclinched  the  ruffian's  hands. 

"About  this  time,  Thomas  Buckmour,  the  grand 
juryman  of  the  town,  and  James  Parker,  a  peace  officer, 


ELIJAH   WILDS'S   HOUSE  AT  SHIRLEY,  WHERE   THE  MOB 
ATTACKED   THE    SHAKERS 


THE  MOB  AT  ELIJAH  WILDS'S  107 

arrived,  and  these  immediately  commanded  peace,  and 
ordered  the  mob  to  desist  from  troubling  the  people. 
This  seemed  to  strike  a  damp  upon  them;  but  still  the 
tumult  continued,  and  the  mob  continued  to  increase 
from  Harvard.  A  number  of  the  brethren  and  sisters, 
being  at  this  time  in  the  road,  kneeled  down  to  pray,  at 
which  some  of  these  ungodly  ruffians  who  were  on  horse- 
back attempted  to  ride  over  them,  but  were  not  able. 

"After  several  hours'  contest  with  the  Believers  and 
with  the  peace  officers,  the  leaders  of  the  mob,  whose 
object  was  to  carry  off  Mother  and  the  Elders,  consented 
to  give  up  their  lawful  demands  upon  the  following  con- 
ditions; namely,  that  if  the  two  Elders,  William  Lee  and 
James  Whittaker,  would  go  back  with  them  to  Harvard, 
they  would  leave  Mother  Ann,  and  withdraw  in  a  peace- 
able manner;  that  they  would  treat  the  Elders  with 
kindness  and  civility,  and  that  they  should  not  be  hurt. 
This  they  promised  upon  their  honor;  and  upon  these 
conditions  the  Elders  consented  to  go  with  them.  They 
set  off,  accompanied  by  Brothers  David  Meacham, 
Calvin  Harlow,  and  a  number  of  other  Believers,  from 
different  parts.  Soon  after  they  entered  Harvard,  the 
mob  broke  forth  in  a  violent  and  savage  manner,  and 
commanded  Brothers  David  and  Calvin,  and  all  the 
rest  of  the  Believers  who  accompanied  them,  to  return 
back  to  Shirley.  They  all  obeyed  this  tyrannical  order, 
except  Brothers  David  and  Calvin,  who  resolutely  with- 
stood them,  and  refused  to  return. 

"Upon  this  they  seized  Brother  David's  horse  by  the 
bridle,  and  held  him.  He  instantly  leaped  from  his  horse, 
told  them  he  had  a  right  to  the  highway,  and  if  they 


io8    GLEANINGS   FROM    OLD   SHAKER  JOURNALS 

attempted  to  stop  him,  they  should,  every  soul  of  them, 
suffer  the  penalty  of  the  law;  that  Brother  Calvin  was 
his  companion,  and  he  should  go  too.  Thus  they  broke 
through  the  mob,  and  followed  after  the  Elders.  The 
Elders,  being  mounted  on  good  horses,  outrode  the  mob, 
and  arrived  at  Jeremiah  Willard's  before  them.  Jeremiah, 
who  then  professed  faith,  sat  in  the  door  of  his  house  to 
keep  the  mob  from  entering.  But  instead  of  regarding 
his  order,  as  a  ruler  of  his  own  house,  or  respecting  the 
laws  of  civil  society,  they  violently  drew  him  feet  fore- 
most out  of  the  house,  with  his  head  thumping  against 
the  steps  that  led  up  to  the  door.  They  then  broke  into 
the  chamber,  and  furiously  dragged  the  Elders  out,  and 
carried  them  back  about  half  a  mile  where  they  met  the 
main  body  of  the  mob. 

"Here  they  made  a  stand  to  execute  their  savage  de- 
signs, and  said,  'James  Whittaker  and  William  Lee  shall 
be  tied  to  a  tree  and  whipped.'  But  before  they  began 
their  scourging  they  laid  violent  hands  upon  David 
Meacham  and  Calvin  Harlow,  threw  them  to  the  ground 
and  held  them  fast,  until  their  barbarous  deed  was  ac- 
complished. They  then  seized  Elder  James,  tied  him  to 
the  limbs  of  a  tree,  near  the  road,  cut  some  sticks  from 
the  bushes,  and  began  the  cruel  work,  and  continued 
beating  and  scourging  till  his  back  was  all  in  a  gore  of 
blood,  and  the  flesh  bruised  to  a  jelly.  They  then  untied 
him,  and  seized  Father  William  Lee,  but  he  chose  to 
kneel  down  and  be  whipped,  therefore  they  did  not  tie 
him;  but  began  to  whip  him  as  he  stood  on  his  knees. 
Notwithstanding  the  severity  of  the  scourging  which 
Elder   James   had   already   received,    he   immediately 


THE   MOB   AT   ELIJAH   WILDS'S  109 

leaped  upon  Father  William's  back.  Bethiah  Willard, 
who  had  followed  from  Jeremiah's,  leaped  upon  Elder 
James's  back;  others  who  came  with  Bethiah  followed 
the  same  example.  But  such  marks  of  genuine  Chris- 
tianity only  tended  the  more  to  enrage  these  savage  per- 
secutors, and  those  who  attempted  to  manifest  their  love 
and  charity  in  this  manner  were  beaten  without  mercy. 

"Bethiah  Willard  was  so  cruelly  beaten,  she  carried 
the  scars  until  death.  She  received  one  stroke  over  her 
head  and  face,  which  in  a  few  minutes  caused  one  of  her 
eyes  to  turn  entirely  black.  Calvin  Harlow,  on  seeing 
Bethiah,  said  to  the  mob,  'See  how  you  have  abused 
that  woman;  you  have  exposed  yourselves  to  the  law.' 
On  hearing  this  they  began  to  disperse  and  were  soon 
gone,  leaving  the  suffering  objects  of  their  cruelty  to 
take  care  of  themselves.  During  these  inhuman  transac- 
tions, Mother  Ann  and  Hannah  Kendall  were  standing 
together  in  Elijah  Wilds's  garden,  at  Shirley,  seven 
miles  distant,  and  Mother  said  to  Hannah  'The  Elders 
are  in  great  tribulation,  for  I  hear  Elder  William's  soul 
cry  to  Heaven.' 

"After  the  mob  left  the  ground,  the  Elders,  and  those 
few  Believers  who  were  with  them,  retired  a  few  rods,  and 
all  kneeled  down;  and  Elder  James  had  a  new  song  of 
praise  put  into  his  mouth,  which  he  sung  on  the  spot  as 
he  was  kneeling.1 

1  This  song  was  found  in  an  old  Harvard  Shaker  manuscript. 


no  GLEANINGS  FROM  OLD  SHAKER  JOURNALS 

"They  then  went  back  to  Jeremiah  Willard's,  took 
their  horses,  and  returned  to  Shirley  the  same  evening, 
and  were  received  by  Mother  and  the  Elders  with  great 
joy. 

"'Did  they  abuse  you  James?'  said  Mother. 

" '  I  will  show  you,  Mother,'  said  James,  and  kneeling 
before  her,  he  stripped  up  his  shirt,  and  showed  his 
wounded  back,  which  was  covered  with  blood.  This  was 
a  shocking  sight,  and  caused  an  affecting  scene  of  sor- 
row and  weeping.  When  they  came  to  wash  and  dress  it, 
they  found  his  flesh  black  and  blue  from  his  shoulders  to 
his  waist-band,  and  in  many  places,  bruised  to  a  jelly,  as 
though  it  had  been  beaten  with  a  club. 

"Elder  James,  addressing  the  brethren  and  sisters, 
said :  '  I  have  been  abused,  but  it  was  not  for  any  wrong  I 
have  done  to  them;  it  is  for  your  sakes.  I  have  nothing 
against  them  for  anything  they  have  done  to  me;  for 
they  were  ignorant,  and  know  not  what  manner  of  spirit 
they  were  of.'  Then,  turning  to  Ivory  Wilds,  he  said, 
'  Ivory,  I  could  take  as  many  more  for  you  if  it  would 
do  you  any  good.' 

"Mother  Ann  and  the  Elders,  with  all  the  brethren 
and  sisters,  then  kneeled  down  and  prayed  to  God  to 
forgive  their  bloody  persecutors;  Elder  James  cried, 
'Father  forgive  them,  for  they  know  not  what  they 
do.'  'James,  this  is  the  life  of  the  gospel,'  said  Mother. 
After  this  Mother  and  the  Elders  were  very  joyful,  and 
thankful  that  they  were  worthy  to  suffer  persecution 
for  Christ's  sake."  l 

1  Precepts  of  Mother  Ann  Lee  and  the  Elders.    (1888.) 


THE   MOB   AT   ELIJAH   WILDS'S  III 

This  account  is  from  the  testimony  of  those  who  were 
present  on  this  occasion  and  most  of  it  is  from  the  testi- 
mony of  Elijah  Wilds,  at  whose  house  in  Shirley  the 
Shakers  were  holding  their  meeting.  He  sums  up  his 
account  of  the  persecution  in  this  way:  — 

"Thus  they  bore  their  sufferings  with  meekness  and 
patience,  and  in  a  lamb-like  spirit  prayed  for  their  per- 
secutors. This,  in  addition  to  so  many  evidences  which  I 
had  before  received  was  a  further  proof  to  me  that  they 
possessed  a  treasure  above  all  earthly  treasures,  and  a 
power  beyond  all  human  power.  That  this  power  and 
spirit  may  find  an  entrance  into  the  hearts  of  the  children 
of  men,  and  thereby  bring  them  into  the  way  of  purity 
and  holiness,  so  that  they  may  be  enabled  to  reap  the 
fruits  of  eternal  life,  is  my  sincere  and  daily  prayer. 
(Signed)         "Elijah  Wilds." 

Shirley,  Nov.  4,  1826. 

It  had  now  become  only  too  evident  that  the  presence 
of  Mother  Ann  and  the  Elders  at  the  Square  House  had 
so  inflamed  the  antagonism  of  the  majority  of  the  in- 
habitants of  Harvard  and  the  neighboring  towns  that 
no  halt  would  be  made  in  persecuting  them.  Worn  out 
and  weary  with  the  constant  strain,  they  planned  to  seek 
a  refuge  where  they  could  rest  a  while  and  gather  in  new 
strength.  A  strange  presentiment  held  Mother  Ann 
when  she  bade  her  followers  good-bye.  For  days  before 
she  left,  her  thoughts  dwelt  in  the  spirit  world.  "  I  have 
been  under  great  suffering  to-day,"  she  told  Anna  Cogs- 
well, "and  have  seen  many  of  the  dead  arise,  and  they 
were  dressed  in  white  robes,  and  received  palms.   These 


ii2    GLEANINGS  FROM   OLD  SHAKER  JOURNALS 

will  never  fall;  but  poor  man  in  the  flesh  is  always  ex- 
posed ";  and  then  she  said  to  Hannah  Kendall,  who  was 
ill,  "  I  do  not  wonder  that  you  feel  as  you  do,  for  you 
have  been  bearing  for  the  dead.  I  see  a  tall  soul  right 
behind  you  now."  l 

It  was  on  a  Saturday  morning  early  in  July,  1783,  that 
they  left  the  Square  House,  and  went  to  Petersham. 
Jemima  Blanchard  gives  the  following  personal  account 
of  the  journey:  — 

"The  second  time  Mother  went  to  Petersham  I  went 
with  her.  After  she  had  got  into  her  carriage  to  start 
Hannah  Kendall  offered  her  a  silk  handkerchief  to  wear 
over  hers,  which  was  a  smallish  cotton  checked  one;  but 
Mother  refused  it,  saying,  'Nay,  I  do  not  think  it  is  best 
for  me  to  wear  it;  you  young  folks  may  wear  the  silk; 
if  I  need  another  I  will  have  a  cotton  one.' 

"Several  from  Harvard,  Shirley,  and  other  places 
went  with  us.  I  rode  horseback.  This  I  suppose  was  not 
the  custom  in  England,  for  Mother  showed  concern  lest 
something  should  happen  to  me.  Before  we  arrived  at 
Petersham  we  were  met  by  some  Believers  who  had 
come  to  meet  Mother,  among  whom  was  Hannah 
Simonds,  who  rode  behind  her  husband. 

"Mother  told  her  to  ride  my  horse  to  Petersham  and 
told  Samuel  Fitch  to  take  me  behind  him.  I  could  not 
think  what  this  meant  at  the  time,  but  I  afterwards 
supposed  that  as  Hannah  was  a  married  woman  she 

1  Testimonies  of  the  Life,  Character,  Revelations,  and  Doctrines  of 
Mother  Ann  Lee.    (1827.) 


THE   MOB   AT   ELIJAH   VVILDS'S  113 

would  be  less  exposed  to  be  molested  by  the  world.  I 
was  in  meeting  at  the  time  pistols  were  shot  off  into  the 
window.  This  was  followed  by  shouts  from  the  Believ- 
ers. This  was  the  evening  after  the  meeting  when  Aaron 
Wood  was  knocked  down.  As  the  mob  began  to  dis- 
perse, thinking  they  had  killed  him  I  heard  Father 
James  say,  '  Come  back  and  take  care  of  your  dead.' 
The  brethren  who  took  him  up  carried  him  a  few  steps 
toward  the  mob,  which  made  them  run  the  faster. 
They  then  brought  him  into  the  house,  and  laid  him 
upon  the  floor.  I  had  no  idea  but  that  he  was  dead,  but 
he  very  soon  sprang  up  and  went  to  dancing. 

"After  the  mob  was  dispersed,  we  went  into  the  house, 
and  concealed  the  lights.  Father  James  and  others 
watched  at  the  windows  and  saw  the  mob  stealing  back 
after  their  horses.  It  pleased  Father  to  see  them  show 
so  much  fear  of  being  taken  up,  where  no  one  had  any 
thoughts  of  molesting  them.  In  a  meeting  at  Petersham, 
Father  William  had  a  powerful  gift  of  reproof,  calling 
upon  the  people  to  wake  up,  and  labor  out  of  their  fallen 
natures;  spake  to  some  individuals,  among  whom  was 
Father  Eleazer.  I  thought  he  spake  as  sharp  to  him  as 
to  any  one.  Father  William  was  walking  the  floor,  and 
the  next  time  he  came  that  way,  as  soon  as  he  had 
turned  from  Father  Eleazer,  the  latter  jumped  upon 
Father  William's  back,  and  he  carried  him  across  the 
room.  We  then  went  into  lively  labor,  and  I  saw  no 
more  of  him  at  that  time. 

"While  here  this  time,  I  slept  in  a  room  which  was 
separated  from  the  one  in  which  Mother  slept  by  a 
lathed  partition  without  plastering.    One  night  after  all 


ii4    GLEANINGS   FROM  OLD   SHAKER   JOURNALS 

around  me  were  asleep  I  heard  Mother  sorrowing  to  God, 
with  such  fervent  cries  that  it  seemed  as  if  it  would 
break  my  heart.  I  could  not  sleep,  and  I  do  not  think 
she  slept  any  all  night. 

"The  day  previous  she  had  been  in  labors  with  some 
of  Solomon  Frizzle's  family;  he  and  his  wife  fell  away. 
They  had  some  very  promising  young  children  for 
whom  it  seemed  Mother  had  a  peculiar  tenderness.  As 
she  wept  I  heard  her  say,  'O  God,  I  am  but  a  poor 
woman.'"  1 

1  Unpublished  Harvard  Shaker  Records. 


XVIII 

THE   FINAL   EXIT    FROM    HARVARD 

The  following  account  of  Mother  Ann  and  the  Elders 
being  driven  from  town  to  town  until  they  finally  ar- 
rived at  Niskayuna  is  from  an  original  manuscript  be- 
longing to  the  Harvard  Shakers.  It  was  compiled  in  1853 
by  Elder  Thomas  Hammond.  Some  portions  of  it  appear 
in  "Testimones  of  the  Life,  Character,  Revelations, 
and  Doctrines  of  Mother  Ann  Lee."  (Albany,  1888.) 

"Early  next  morning  they  proceeded  to  David  Ham- 
mond's in  Petersham.  They  were  accompanied  by  a 
considerable  number  of  Believers  from  Harvard  and 
other  places.  (This  was  the  time  that  Mother  and  the 
Elders  left  Harvard  and  returned  no  more  bodily,  except 
Father  James.)  About  the  third  day  after  their  arrival 
in  the  afternoon,  a  considerable  collecton  of  people,  who 
were  returning  from  a  funeral,  came  and  gathered  round 
the  house  in  a  tumultuous  manner,  and  seemed  deter- 
mined to  enter,  but  were  kept  out  by  David  Hammond 
and  others  who  stood  in  the  hall.  Elder  James,  observing 
their  riotous  and  persecuting  spirit  and  conduct,  read, 
with  his  usual  calmness,  an  article  on  the  Bill  of  Rights, 
which  grants  to  Christians  of  every  denomination  equal 
rights  and  privileges  in  the  exercise  and  enjoyment  of 
their  religious  profession  and  worship.  He  then  reasoned 
with  them  for  some  time,  and  endeavored  to  show  them 
that  such  proceedings  as  theirs  were  unchristian,  unlaw- 


n6  GLEANINGS  FROM  OLD  SHAKER  JOURNALS 

ful,  unmanly,  and  abusive.  Mother  also  came  downstairs, 
went  to  the  door,  and  boldly  reproved  the  mob  for  their 
wickedness,  and  reminded  them  of  the  abuse  which  she 
and  the  Elders  had  before  suffered  in  this  place.  Several 
of  the  company  were  then  admitted  into  the  house, 
and  Mother  conducted  them  to  a  back  apartment,  and 
showed  them  a  narrow  passage  back  of  the  chimney, 
and  said,  'They  thrust  me  through  there;  it  seemed 
as  though  they  would  press  my  soul  out  of  my  body;  I 
was  never  so  abused  in  all  my  life.' 

"Some  of  the  brethren  went  out  to  reprove  and  admon- 
ish the  mob  for  their  ungodly  and  abusive  behavior;  but 
it  seemed  in  vain  to  parley  with  people  bent  on  wicked- 
ness. Stones  were  thrown  in  at  the  windows  which  hit 
and  wounded  several  persons  in  their  head,  and  a  num- 
ber of  the  brethren  and  sisters  were  abused  and  hurt. 
But  in  the  midst  of  the  hubbub  Mother  ordered  the 
Believers  to  sing;  they  instantly  obeyed  and  sung  with 
great  power.  When  the  singing  ended  the  brethren 
chiefly  went  out  among  the  rabble  and  were  very  bold 
and  powerful  in  supporting  the  testimony  of  the  Gospel, 
and  reproving  them  for  their  abusive  and  wicked  be- 
havior —  but  this  seemed  only  to  exasperate  them  the 
more.  They  reviled  and  abused  the  brethren  and  struck 
a  number  of  them.  At  length  a  man  by  the  name  of  Ben- 
jamin Wilt,  with  a  large  club  struck  Aaron  Wood  on  the 
head  with  such  violence  that  he  fell  prostrate  upon  the 
ground,  apparently  dead.  Some  one  of  the  people  cried 
out,  'Mark  the  man  that  killed  that  man.'  Instantly 
the  whole  mob  began  to  disperse  —  some  ran  one  way 
and  some  another,  clambering  over  fences  and  stone 


THE   FINAL   EXIT   FROM    HARVARD  117 

walls,  the  falling  of  which,  in  the  confusion,  made  a  great 
clattering  which  was  succeeded  by  three  shouts  from  the 
Believers  that  made  the  woods  echo.  Aaron  was  carried 
into  the  house  and  had  his  wound  dressed. 

"The  following  evening,  while  the  Believers  were 
zealously  engaged  in  the  worship  of  God,  the  house  was 
again  surrounded  by  a  noisy  rabble,  mocking,  hooting, 
and  yelling  like  savages;  but  they  were  not  suffered  to 
enter.  During  the  worship  a  pistol  was  discharged  in  at 
the  window,  apparently  with  a  view  to  disconcert  and 
terrify  the  Believers;  but  so  little  was  it  regarded  that 
although  the  fire  passed  close  by  the  principal  singer 
(Eleazar  Rand)  who  stood  beside  the  window,  it  did  not 
break  the  song,  nor  stop  the  exercises  of  the  people.  The 
following  is  the  song,  taken  from  Brother  John  Robin- 
son, a  singer,  and  who  was  at  the  time  in  the  meeting. 


*\  ^ 

It  was,  as  he  supposed,  Father  Eleazar's  song.1  Brother 
John  said  that  Father  James  set  to  leaping,  and  they 
had  a  powerful  time. 

1  It  was  Father  James's  song.     It  should  read  :  — 

"  In  yonder  valley  there  flows  sweet  union." 
The  error  is  in  the  original  manuscript. 


u8  GLEANINGS  FROM  OLD  SHAKER  JOURNALS 

"Thus  the  wicked  continued  their  savage  and  heathen- 
ish behavior,  night  after  night  during  the  greatest  part 
of  the  time  that  Mother  continued  in  Petersham,  which 
was  about  twelve  days.  Shortly  before  Mother  and  the 
Elders  left  Petersham,  they  went  to  Thomas  Shattuck's, 
about  three  fourths  of  a  mile  from  David  Hammond's, 
where,  being  followed  by  nearly  all  the  Believers,  they 
had  a  very  joyful  meeting,  attended  also  with  sharp 
war  against  the  flesh  and  all  sin. 

"Mother  afterwards  spoke  very  comfortingly  to  the 
Believers  and  counselled  them  to  forget  their  troubles 
and  remember  their  sorrows  no  more.  Soon  after  this 
Mother  and  the  Elders  proceeded  on  their  journey  to 
the  westward,  crossed  the  Connecticut  River  at  Sunder- 
land and  went  directly  to  Joseph  Bennet's  in  Cheshire, 
where  they  arrived  on  Friday,  July  18.  Here  they  tar- 
ried over  the  Sabbath,  held  a  public  meeting,  and  many 
of  the  world  attended.  The  elders  all  spoke  and  opened 
the  Gospel  with  great  clearness,  so  that  the  wicked  were 
confounded.  After  meeting  some  of  the  young  people 
of  the  town  came  to  the  house,  and  began  to  rail  in  the 
most  vehement  manner  against  Mother.  At  this,  one 
of  the  young  sisters,  feeling  greatly  pressed  upon  by  the 
power  of  God,  cried  out,  'She  is  my  Mother!  She  is  my 
Mother!'  Father  William  immediately  added,  'And  she 
is  my  Mother!  She  is  my  Mother!'  This  put  them  to 
silence.  Mother  laid  open  some  of  their  sins  before  their 
faces,  so  that  they  went  off  greatly  ashamed. 

"After  tarrying  at  Joseph's  nearly  a  week,  strengthen- 
ing the  Believers  and  building  them  up  in  their  most 
holy  faith,  Mother  and  the  Elders  pursued  their  jour- 


THE  FINAL   EXIT   FROM   HARVARD  119 

ney  to  Richmond  with  the  view  of  visiting  the  Believers 
in  Richmond  and  Hancock,  and  arrived  at  Samuel 
Fitch's  in  Richmond  on  Thursday,  July  24. 

"The  Believers  in  Richmond  and  Hancock  gathered 
with  great  joy  to  see  Mother  and  the  Elders  after  their 
arrival.  Many  of  the  world  came  also  and  desired  in- 
formation. At  first  they  behaved  with  civility,  but  when 
the  Believers  went  forth  in  the  worship  of  God,  and  the 
power  of  God  was  manifested  among  them,  the  sub- 
jects of  Anti-Christ's  kingdom  were  disturbed  and  the 
spirit  of  opposition  began  to  show  itself  in  a  violent 
manner. 

"  In  the  evening  of  the  second  day  after  their  arrival, 
there  came  a  number  of  the  wicked,  and  behaved  very 
roughly,  —  but  were  kept  out  of  the  house  by  Samuel 
and  the  brethren. 

"On  the  Sabbath  many  of  the  Believers  gathered  and 
went  forth  in  the  worship  of  God,  with  great  power, 
rejoicing,  shouting,  and  praising  God.  This  alarmed  the 
wicked,  many  of  whom  were  present,  and  manifested 
their  opposition  in  various  ways;  but  no  serious  act  of 
personal  violence  was  committed. 

"About  the  middle  of  this  week,  Mother  and  the 
Elders  went  to  Daniel  Goodrich's  in  Hancock.  There 
the  wicked  also  continued  and  increased  in  their  oppo- 
sition. The  following  Sabbath,  August  3,  many  of  the 
world  gathered  under  the  pretence  of  seeing  the  meeting; 
and  although  some  appeared  civil,  and  doubtless  came 
with  honest  intentions,  yet,  in  the  latter  part  of  the  day, 
many  being  offended  with  the  worship  and  gifts  of  God, 
showed   much  opposition,   and  behaved   in  a  riotous 


120    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

manner,  scoffing  at  the  work  and  threatening,  beating, 
and  abusing  some  of  the  Believers. 

"On  Monday,  the  rage  of  the  wicked  still  increasing, 
they  gathered  in  great  numbers  in  the  morning,  and 
conducted  themselves  in  a  very  rough  and  malicious 
manner,  venting  out  the  most  false  and  scandalous 
accusations  against  Mother  and  the  Elders  that  they 
could  invent  or  hear  of  from  anybody  or  nobody;  and 
indeed  their  invention  was  very  prolific. 

"The  mob  continued  their  abusive  and  clamorous 
behavior  for  a  considerable  time,  and  seemed  determined, 
if  possible,  by  their  false  accusations  and  hard  speeches, 
to  destroy  the  testimony  of  the  Gospel  out  of  the  land. 

"At  length  Mother  went  out  at  a  door,  on  the  oppo- 
site side  of  the  house,  and  stepped  into  a  carriage  which 
had  been  prepared  for  her,  and  returned  back  to  Samuel 
Fitch's,  unperceived  by  the  mob.  The  Elders  tarried 
behind  till  Mother  was  out  of  the  way,  and  then  walked 
out  in  presence  of  the  mob,  to  follow  her. 

"The  Elders  followed  Mother  to  Samuel  Fitch's,  and 
when  the  mob  discovered  that  they  were  gone  from 
Daniel  Goodrich's,  they  soon  dispersed.  But  the  same 
evening,  having  heard  that  they  were  gone  to  Samuel 
Fitch's,  this  persecuting  rabble  again  collected  their 
forces,  and  followed  them  there,  and  were  very  boister- 
ous and  abusive.  Eleazer  Goodrich  and  others  of  the 
brethren  rebuked  them  for  their  ungodly  conduct,  but  all 
in  vain.  In  the  mob  several  of  the  Believers  were  roughly 
handled  and  some  of  them  knocked  down.  John  Demming 
received  a  severe  stroke  upon  his  head,  by  which  he  was 
knocked  down  and  badly  hurt,  and  the  blood   flowed 


THE   FINAL   EXIT   FROM    HARVARD  121 

freely.  The  rioters  were,  however,  kept  out  of  the  house 
by  Samuel  Fitch  and  others.  These  things  brought 
great  tribulation  upon  Mother,  and  she  spoke  and  said, 
'  If  God  does  not  work  for  me,  it  seems  as  though  the 
wicked  world  would  destroy  me.' 

"Soon  after  these  words  she  said,  ' I  see  a  white  hand 
stretched  out  toward  me,  which  is  a  sign,  and  a  promise 
of  my  protection.' 

"A  warrant  was  served  upon  Mother  and  the  Elders, 
and  Eleazer  Goodrich,  Samuel  and  Dyer  Fitch.  All 
these  being  taken  by  the  warrant,  the  mob  dispersed. 
The  constable,  however,  consented  to  leave  them,  on 
receiving  their  word  that  they  would  appear  the  next 
day. 

"Accordingly  the  next  day  they  all  appeared  before 
the  Board  of  Justices  of  the  Peace  held  in  Richmond 
meeting-house.  This  Board  consisted  of  Samuel  Brown 
and  J.  Woodbridge,  of  Stockbridge,  and  James  Gates, 
of  Richmond.  These  were  the  judges  who  were  to  try 
Mother  and  her  little  company  upon  a  charge  of  blas- 
phemy and  disorderly  conduct,  brought  against  them 
by  their  wicked  persecutors. 

"Many  evidences  were  produced  against  them  which 
were  readily  heard;  but  the  few  that  were  brought  for- 
ward in  their  defense  could  scarcely  obtain  any  hearing 
at  all.  The  riotous  and  abusive  conduct  of  the  mob, 
from  which  all  the  disorder  originated,  was,  by  a  strange 
perversion  of  evidence,  charged  up  on  the  Believers,  a 
clear  manifestation  of  the  spirit  and  principles  which 
governed  the  Court.  To  prove  the  charge  of  blasphemy, 
it  was  testified  that  Samuel  Fitch  had  declared  that  '  In 


122    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

Mother  Ann  dwells  the  fulness  of  the  Godhead  bodily.' 
To  this  charge  Samuel,  by  Elder  James's  direction,  re- 
plied in  his  own  defense :  '  We  read  in  the  Scriptures  that 
the  fulness  of  the  Godhead  dwelt  in  our  Lord  Jesus  Christ 
bodily';  and  again,  'Except  Christ  be  in  you  ye  are 
reprobates.'  The  inference  was  at  once  perceived  by 
the  judges,  who  found  themselves  unable  to  proceed 
with  a  charge  which  must,  in  the  issue,  prove  themselves 
reprobates.  But  Samuel,  feeling  great  boldness,  stood 
up  and  warned  the  judges  in  these  words:  'Take  heed 
what  you  do  to  these  people  (Mother  and  the  Elders)  for 
they  are  God's  anointed  ones,  whom  he  hath  sent  to 
America.'  This  admonition  was  highly  offensive  to  their 
judges  and  persecutors,  and  they  consulted  among  them- 
selves to  know  what  they  should  do  with  these  Shakers; 
for  although  they  appeared  to  be  conscientious  and 
acted  upon  religious  principles;  yet  they  deluded  the 
people  and  disturbed  the  inhabitants,  and  they  must  be 
taken  care  of  or  they  would  turn  the  world  upside  down. 
"After  considerable  labor  among  themselves  it  was 
decided  that  Mother  and  the  Elders  should  be  fined  the 
sum  of  twenty  dollars,  as  disturbers  of  the  peace,  and 
then  leave  the  State.  The  money  was  immediately 
advanced  by  the  Brethren,  so  that  they  might  be  set  at 
liberty,  but  as  to  leaving  the  State  they  chose  to  obey 
God  rather  than  man,  and  accordingly  continued  their 
labors  among  the  people  in  these  parts.  Samuel  and 
Dyer  Fitch  and  Eleazer  Goodrich,  being  inhabitants  of 
the  town,  were  required  to  give  bonds  for  their  good 
behavior,  and  for  their  appearance  at  the  County  Court 
at  Barrington.     But  these  brethren  insisted  that  they 


THE   FINAL   EXIT   FROM    HARVARD  123 

had  a  right  to  worship  God  in  their  own  houses,  with- 
out molestation;  and  therefore  could  not  consent  to  give 
bonds,  as  they  might  be  charged  by  their  adversaries 
with  breaking  the  peace  whenever  they  attempted  to 
worship  God  in  their  own  habitations.  They  were  there- 
fore committed  to  Barrington  Jail,  to  be  tried  by  the 
County  Court. 

"After  Mother  and  the  Elders  were  released,  they 
returned  to  Samuel  Fitch's,  and  from  thence  to  Nathan 
Goodrich's,  in  Hancock,  where  they  tarried  over  the 
Sabbath.  But  so  great  was  the  collection  of  people 
on  the  Sabbath  that  they  assembled  at  three  different 
houses  to  worship,  namely,  at  Nathan,  Daniel,  and 
Ezekiel  Goodrich's.  Many  of  the  world  attended,  and 
the  Gospel  was  preached  by  the  Elders,  and  the  elder 
brethren  with  them. 

"The  meetings  were  attended  with  great  power  and 
operations  of  the  Holy  Ghost,  and  the  wicked  vented 
their  rage  in  words;  but  no  essential  acts  of  violence 
were  committed.  Mother  tarried  at  Nathan  Goodrich's, 
and  some  of  the  Elders  attended  the  other  meetings. 

"About  the  middle  of  this  week,  Mother  felt  a  gift  to 
go  and  visit  the  brethren  in  Barrington  Jail.  She  ac- 
cordingly went,  accompanied  by  the  Elders  and  a  num- 
ber of  the  Believers.  When  they  came  to  the  prison, 
Mother  said,  'We  have  come  to  see  Christ  in  prison.' 
After  tarrying  with  them  a  day  or  two,  and  comforting 
them  under  their  afflictions,  Mother  and  her  company 
returned  by  the  way  of  West  Stockbridge,  and  visited  the 
family  of  Elijah  Slosson,  who  lived  in  that  place.  Elijah 
and  his  family  had  embraced  the  testimony  of  the  Gospel, 


124    GLEANINGS   FROM    OLD   SHAKER  JOURNALS 

and  his  son  Jonathan,  who  accompanied  Mother,  had, 
previous  to  her  leaving  Hancock  to  visit  the  prisoners, 
kneeled  down  before  her  and  prayed  her  to  visit  his 
father's  family  and  bless  it.  She  arrived  there  on  Satur- 
day, and  tarried  till  Monday,  and  the  blessing  of  God 
seemed  to  attend  this  visit  in  a  remarkable  manner. 
Many  Believers  gathered  at  Elijah's  on  Saturday  from 
New  Lebanon,  Hancock,  and  other  places;  and  on  the 
Sabbath  there  was  also  a  large  concourse  of  the  world. 
The  house  being  insufficient  to  hold  them,  they  all  as- 
sembled on  the  green  before  the  door;  and  the  Gospel 
was  preached  to  them  by  the  Elders  and  leading  breth- 
ren with  them.  The  meeting  was  attended  with  great 
power,  and  the  multitude  of  the  world  generally  be- 
haved with  civility. 

"This  day  there  were  upward  of  two  hundred  people 
fed  in  Elijah's  family,  and  such  was  the  blessing  of  God 
that  rested  upon  the  family  and  all  they  possessed  that  it 
may  truly  be  said  the  Lord  blessed  the  family  of  Elijah 
and  all  that  pertained  unto  him. 

"The  blessing  of  God  which  attended  this  visit  was 
truly  remarkable.  In  consequence  of  the  vast  concourse 
of  people  that  followed  Mother,  there  were  upwards  of 
one  hundred  horses  turned  into  Elijah's  cow  pasture, 
of  between  six  and  seven  acres  of  grass ;  where  they  re- 
mained from  Saturday  to  Monday,  and  fed  the  pasture 
bare.  When  they  were  gone  Elijah's  neighbors  laughed 
at  him  and  asked  him  what  he  would  do  now,  for  the 
Shakers'  horses  had  eat  up  all  his  pasture.  'Trust  in 
God,'  replied  Elijah. 

"The  Saturday  following,  his  pasture,  which  was  of 


THE   FINAL   EXIT   FROM    HARVARD  125 

white  clover,  was  fresh  grown  and  in  blossom,  and  so 
abundant  that  Elijah  took  in  cattle  and  horses  to  pas- 
ture for  his  neighbors  who  were  short  of  pasture.  The 
quantity  of  butter  and  cheese  made  by  the  family  from 
four  cows  was  considered  as  miraculous.  They  were 
also  enabled  to  entertain  many  Believers,  while  on  their 
journey  to  and  from  the  church;  and  as  most  of  them 
were  poor,  they  not  only  found  entertainment  in  the  hos- 
pitable mansion,  but  were  also  furnished  with  provisions 
for  their  journey.  Yet  so  great  was  the  blessing  of  God 
upon  the  family  that  they  always  had  a  plenty,  and  so 
evident  did  the  blessing  appear,  that  their  unbelieving 
neighbors  were  forced  to  confess  that  it  was  marvellous. 
J.  H.,  a  tavern-keeper,  who  lived  next  neighbor  to  Eli- 
jah, had  before  this  been  violently  opposed  to  the 
people;  but  on  observing  these  things,  he  was  struck 
with  astonishment,  and  exclaimed,  'How  is  it?  I  keep  a 
tavern  and  have  to  pay  for  all  I  dispose  of,  and  yet  I 
can  but  just  get  along.  You  must  have  much  more  com- 
pany than  I  do,  and  entertain  them  upon  free  cost,  and 
yet  you  always  have  a  fulness.'  From  this  time  he  be- 
came very  friendly  and  remained  so  till  death.  Mother 
appeared  greatly  satisfied  with  her  visit  to  Elijah's,  and 
after  blessing  the  family  she  departed,  about  ten  o'clock 
on  Monday,  and  returned  to  Samuel  Fitch's ;  from  thence 
to  Nathan  Goodrich's,  where  she  tarried  till  Saturday, 
and  continued  her  labors  with  the  people. 

"During  the  time  that  Mother  and  the  Elders  con- 
tinued in  Richmond  and  Hancock,  they  were  visited  by 
many  Believers  from  New  Lebanon  and  other  places, 
who  were  fed  and  nourished  by  the  power  and  gifts  of 


126    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

God,  from  these  Parents  in  the  Gospel.  And  they  were 
almost  continually,  more  or  less  of  them,  in  meeting, 
so  that  it  was  expressed  by  some  of  the  Believers  in 
Hancock,  'We  could  hardly  distinguish  the  days  of  the 
week,  for  every  day  felt  like  the  Sabbath.' 

"On  Friday,  a  large  mob  collected,  headed  by  one 
Aaron  Baker,  of  Pittsfield,  who  was  a  near  neighbor 
to  the  Believers.  Mother  and  Father  William,  feeling 
their  gift  at  an  end  in  this  place,  informed  the  mob  that 
they  should  go  the  next  day  before  ten  o'clock.  Some  of 
the  mob  were  for  using  violence,  others  were  against  it, 
so  that  there  was  a  division  among  them.  Elder  James 
went  out  to  speak  to  them,  and  was  seized  by  one  Absa- 
lom Ford,  who  attempted  to  draw  him  into  the  street; 
but  some  others  of  the  mob  interfered  and  insisted  that 
there  should  be  no  violence  used  seeing  they  were  going 
away  the  next  day.  They  then  dispersed,  and  the  Believ- 
ers enjoyed  that  night  in  peace.  On  Saturday  morning, 
August  23,  Mother  and  the  Elders,  with  a  large  company 
of  Believers,  set  off  from  the  Goodrich's  in  Hancock,  to 
visit  New  Lebanon.  They  arrived  at  Israel  Tallcott's, 
on  the  mountain,  between  New  Lebanon  and  Hancock,  a 
little  before  noon.  Abigail  Tallcott  had  her  small  pot  of 
meat  and  vegetables  over  the  fire,  cooking  for  the  dinner 
of  her  little  family.  Mother  spoke  to  Abigail  and  said, 
'You  must  get  dinner  for  us,  and  all  that  are  with  us.' 
'Then  I  must  boil  more  meat  and  sauce,'  said  Abigail. 
'Nay'  (said  Mother),  'there  is  a  plenty.'  Accordingly 
Abigail  took  up  her  dinner,  and  all  the  company,  con- 
sisting of  nearly  forty  people,  sat  down  and  ate,  and 
were  satisfied.    Abigail  was  greatly  astonished  that  so 


THE  FINAL  EXIT  FROM   HARVARD  127 

many  people  were  fed  upon  so  small  a  quantity  of 
victuals. 

"After  dinner,  they  proceeded  to  David  Shapley's, 
where  they  made  a  short  tarry,  and  then  went  on  to 
John  Bishop's  in  New  Lebanon.  And  here  was  fulfilled 
Mother's  prophecy  to  John  while  she  was  in  prison  at 
Albany,  more  than  three  years  before;  and  this  was  a 
joyful  day  to  John.  When  Mother  came  in,  she  walked 
through  the  house  from  one  room  to  another,  and  sing- 
ing, 'Now  Mother  is  come!  Mother  is  come  now!' 
Then,  turning  to  the  Elders,  'So  John's  soul  sings,'  said 
Mother. 

"The  next  morning,  Mother  asked  John  if  he  had  any 
suitable  place  on  his  lot  to  hold  a  meeting;  'for'  (said 
she)  '  there  will  be  more  than  twice  as  many  people  here 
to-day  as  can  get  into  your  house.'  'Yea,'  replied  John, 
and  pointed  out  his  orchard,  near  the  house.  Accord- 
ingly they  assembled  in  the  orchard,  and  it  was  judged 
that  there  were  not  less  than  four  hundred  people  as- 
sembled on  that  day. 

"After  the  assembly  was  collected  in  the  orchard, 
Father  William  began  to  sing,  and  the  power  of  God  was 
manifested  in  a  marvellous  manner  among  the  Believers 
in  this  assembly,  not  with  great  noise  nor  external  opera- 
tions, but  with  a  mighty  inward  power  and  trembling. 

"Elder  James  came  forward  and  presented  himself 
before  the  assembly,  and  said,  'My  name  is  James  Whit- 
taker.  I  have  prayed  to  God  for  you  as  earnestly  as 
I  ever  prayed  for  my  own  soul.'  He  then  spake  of  the 
great  loss  and  fallen  state  of  man  and  of  the  necessity  of  a 
restoration  through  Christ,  in  order  to  find  salvation  and 


128    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

redemption,  now  offered  through  the  medium  of  the 
Gospel.  'The  time  is  fully  come'  (said  he),  'according 
to  ancient  prophecy,  for  Christ  to  make  his  second  ap- 
pearance for  the  redemption  of  lost  man.  This  is  the 
second  appearance  of  Christ,1  and  we  are  God's  true 
witnesses,  through  whom  Christ  has  manifested  himself, 
in  this  day  of  his  second  appearing;  and  the  only  means 
of  salvation  that  ever  will  be  offered  to  a  lost  world 
is  to  confess  and  forsake  their  sins,  take  up  their  cross 
and  follow  Christ  in  the  regeneration.' 

"He  then  spoke  of  the  necessity  of  souls  believing  in 
these  messengers  whom  God  had  sent,  and  declared  that 
the  only  way  that  they  could  find  the  will  of  God  was  to 
find  it  in  those  messengers  whom  he  had  sent;  that  this 
was  the  way,  according  to  the  Scriptures,  that  God  man- 
ifested himself  to  the  ancients,  and  that  it  was  as  much 
so  now  as  in  ancient  days. 

"Father  James  wept  much  and  spoke  much  of  hu- 
mility and  self-abasement,  and  said,  'You  cannot  blame 
me  for  abasing  myself.'  He  declared  the  great  riches  he 
had  found  by  the  Gospel,  and  spoke  of  the  awful  conse- 
quences of  souls  rejecting  the  day  of  their  visitation. 
After  this  Elder  Joseph  Meacham  and  Calvin  Harlow 
spoke  in  confirmation  of  what  had  been  spoken,  de- 
clared this  to  be  the  second  appearance  of  Christ,  and 
that  these  were  his  true  witnesses. 

"So  great  was  the  power  of  God,  and  so  clear  the  evi- 
dence of  the  testimony,  that  every  mouth  was  stopped, 
and  every  tongue  became  dumb;  all  opposition  was  put 

1  In  speaking  here  of  Christ,  the  narrator  does  not  refer  to  Jesus 
of  Nazareth,  but  to  the  eternal  Christ  Spirit. 


THE   FINAL    EXIT    FROM    HARVARD  129 

down,  and  the  world  appeared  like  souls  arraigned  before 
the  bar  of  judgment.  The  Believers  went  forth  in  the 
worship  of  God,  with  great  power  and  gifts  of  the  Holy 
Ghost. 

"The  world  had  not  power  to  molest  them,  and  no 
disturbance  was  made.  After  meeting  victuals  were  set 
upon  the  table;  the  brethren  and  sisters  were  all  called 
to  eat,  and  a  large  number  were  fed. 

"After  the  Believers  had  eaten  and  were  satisfied, 
Mother  asked  John  if  he  was  willing  to  invite  the  world 
in  to  eat;  to  which  he  consented,  and  went  out  and  told 
them  that  if  they  needed  they  should  be  welcome  to  come 
in  and  eat.  Accordingly  all  that  chose  to  accept  came 
in  and  ate,  to  the  number  of  fifty  or  sixty.  And  so  great 
was  the  blessing  of  God,  that  although  no  victuals  were 
cooked  that  day,  yet  it  seemed  as  though  there  was 
more  left  after  feeding  more  than  two  hundred  peo- 
ple than  when  they  began  to  eat. 

"Concerning  this  visit  of  Mother's  to  John  Bishop's, 
John  himself  gives  the  following  account:  — 

"'I  evidently  felt  the  blessing  of  God  rest  upon  my 
home  and  all  that  I  had,  and  though  temporal  blessings 
are  the  lesser,  and  were  at  that  time  the  least  in  my  es- 
teem; yet,  as  they  were  evidences  of  the  good  fountain 
from  whence  they  flowed,  I  shall  here  insert  some  of 
them  in  particular.  I  took  Mother's  horse,  and  the 
horses  of  those  that  came  with  her,  nearly  forty  in  num- 
ber, and  put  them  into  my  cow  pasture,  which  contained 
eight  or  ten  acres  of  land.  At  first  I  thought  my  feed 
would  soon  be  gone;  but  concluded  that  I  should  not 
care  for  that,  since  Mother  had  come  to  my  house. 


130    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

Here  the  horses,  with  my  four  cows,  continued  from 
Saturday  in  the  afternoon  until  nearly  noon  on  the 
Monday  following. 

"'The  same  day  after  they  were  taken  out  I  went  to 
see  my  pasture;  and  strange  to  say  it  was  more  fresh  and 
green  than  I  should  have  expected,  if  there  had  not  been 
the  hoof  of  a  creature  in  it  for  a  whole  week.  And 
though  a  number  of  pails  of  milk  were  carried  out  for 
the  multitude  to  drink,  my  family  made  more  butter 
that  week  than  in  any  week  during  the  season.  These 
things  which  in  nature  appeared  impossible,  I  felt  con- 
fident were  affected  by  the  same  Power  that  fed  the 
five  thousand  with  five  barley  loaves  and  two  small 
fishes.' 

"Mother  left  John  Bishop's  on  Monday  about  noon, 
and  went  to  Hezekiah  Hammond's,  where  she  stayed  till 
evening,  and  then  went  to  George  Darrow's  and  tarried 
all  night.  The  next  day  she  visited  the  family  of  Reuben 
Wright.  Here  Elder  James  had  a  gift  to  sing  with  re- 
markable power  of  God,  and  the  Believers  went  forth 
with  great  zeal  and  worshipped  God  in  the  dance. 
Mother  stayed  and  dined;  and  after  dinner  as  she  was 
about  to  depart,  and  had  advanced  to  the  door  she 
turned  herself  round,  and  kneeling  down,  spoke  as 
follows:  — 

"'God  created  my  soul  in  innocence,  but  by  sinning 
against  his  holy  commandments  I  was  defiled  and  abom- 
inable in  his  sight.  While  I  was  in  this  wretched  state 
God  was  pleased  to  call  me  by  the  Gospel ;  I  was  wrought 
upon,  by  the  power  of  the  Holy  Ghost,  to  see  and  feel 
the  depth  of  my  loss;  and  by  the  same  power  I  was 


THE    FINAL    EXIT    FROM    HARVARD         131 

helped  to  travel  out  of  it.  When  I  was  despised  and 
afflicted  by  mine  enemies,  thou  0  God  didst  comfort  me ! 
when  cruel  persecutors  rose  against  me  and  put  me  into 
prisons  and  dungeons,  thou  didst  stretch  forth  thine 
hand  for  my  deliverance.  I  thank  thee,  0  Father!  Lord 
of  Heaven  and  Earth,  for  the  revelation  of  Jesus  Christ, 
which  showed  me  the  depth  of  man's  loss,  and  the  way 
of  recovery  by  the  Gospel. 

'"When  I  was  in  my  native  land,  I  received  a  special 
revelation  of  God,  to  come  to  America  to  bring  the  Gos- 
pel to  this  nation.  And  when  the  time  was  fully  come, 
I  crossed  the  great  waters,  through  many  dangers  and 
perils,  and  by  the  miraculous  power  of  God  I  arrived 
safe  to  this  land.  Ever  since  I  have  been  here,  God  has 
supported  me  by  His  special  grace,  under  all  trials  and 
afflictions;  and  has  given  me  strength  and  fortitude  to 
stand  in  defense  of  the  truth. 

" '  I  thank  thee,  0  God,  for  raising  up  so  great  a  people 
in  this  land.  Thou  hast  made  me  able  to  plant  the  Gospel 
in  the  hearts  of  many,  who  are  now  able  to  glorify  thy 
name.  I  pray  God  protect  and  strengthen  thy  chosen 
people  and  keep  them  from  all  evil.' 

"After  Mother  rose  from  her  knees,  she  went  di- 
rectly to  Joseph  Meacham's  and  tarried  an  hour  or  two; 
and  from  thence  to  Isaac  Harlow's,  where  she  tarried  till 
near  night.  She  went  to  Josiah  Skinner's,  where  she 
took  supper,  and  held  meeting.  The  Believers  went 
forth  in  the  worship  of  God  in  singing  and  dancing,  with 
great  joy.  The  same  evening  she  proceeded  to  John 
Spier's.  Many  people  followed  her  through  New  Leba- 
non to  this  place,  singing  and  shouting  with  great  joy. 


132    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

But  the  wicked  gathered  in  considerable  numbers,  used 
much  threatening  and  abusive  language,  and  at  length 
burst  open  the  door  and  crowded  into  the  entry  that 
led  to  the  room  where  the  Believers  were  assembled. 

"Mother  was  at  this  time  standing  in  the  midst  of  the 
assembly,  with  a  young  child  of  Nathan  Farrington's 
in  her  arms;  but  feeling  a  gift  to  go  into  another  room, 
which  she  could  not  do  without  passing  through  the 
mob  in  the  hall,  she  therefore,  with  the  child  in  her 
arms,  took  hold  of  young  Mehitable  Farrington,  and 
bid  her  go  forward  and  stop  for  nobody;  and  thus  they 
passed  through  the  mob  into  a  more  retired  room.  'We 
have  got  through,  and  God  has  protected  us,'  said  Mother 
to  Mehitable.  Later  at  night  the  mob  departed  and  the 
Believers  retired  to  rest.  The  next  day  Eleazer  Grant 
and  Elisha  Gilbert,  Esq.  and  Doctor  Averill  came  there, 
and  had  a  long  conversation  with  Mother  and  the 
Elders.  The  day  following  several  Indians  came  and 
Father  William  was  moved  by  the  power  of  God  to 
speak  to  them  in  their  own  native  language,  although 
he  had  no  knowledge  of  it  but  by  the  gift  of  God ;  but  the 
Indians  understood  and  answered  him. 

"The  family  of  Nathan  Farrington  had  very  early 
desired  Mother  to  come  to  their  house;  and  though  she 
had  not  given  any  encouragement  of  coming,  yet  on 
Friday  morning  she  went  there.  Nathan  had  just  been 
building  a  new  house,  which  was  then  unfinished.  When 
Mother  came  into  the  house  she  said,  'Now  Mother  is 
come,  and  you  are  welcome;  you  have  been  faithful  to 
ask,  and  now  you  have  got  a  blessing.'  Mother  then 
looked  round  the  house  and  said,  '  I  feel  a  gift  and  bless- 


THE   FINAL    EXIT   FROM    HARVARD         133 

ing  in  the  building  of  this  house;  you  must  serve  God 
in  it.' 

"Many  Believers  being  collected  there,  Father  Wil- 
liam said,  'The  house  is  not  large  enough  for  all  the 
people  to  assemble  and  serve  God  in ;  we  had  better  go 
out  on  the  grass  and  serve  God.'  Accordingly  they  all 
assembled  in  the  meadow  near  the  house.  Father  Wil- 
Ham  sung  for  them,  and  they  all  went  forth  with  great 
power,  in  the  worship  of  God,  and  danced  till  they  trod 
the  grass  into  the  earth,  and  even  trod  down  the  earth, 
so  that  it  was  like  an  earthen  threshing  floor,  with 
scarcely  the  appearance  of  grass  upon  it.  The  same 
evening  Mother  went  from  Nathan  Farrington's  to 
Jabez  Spencer's  in  Stephentown.  On  the  Sabbath  morn- 
ing following  Captain  Ichabod  Turner  and  Birch,  Esq., 
came  in  a  friendly  manner  and  informed  the  Elders  that 
there  was  a  mob  about  to  rise,  but  said  they  thought  it 
would  take  two  or  three  days  for  them  to  collect.  The 
Elders  informed  them  that  they  expected  to  leave  the 
place  on  Monday.  As  the  Believers  were  engaged  in  the 
worship  of  God,  some  carnal  young  men,  with  their 
female  companions,  drew  near,  and  in  a  scoffing  manner 
said  to  some  of  the  brethren:  'What!  are  you  dancing 
to  worship  God?'  'Yea'  (replied  the  Brethren),  'and 
you  may  worship  God  too,  if  you  will.'  They  then 
stepped  in  and  went  to  dancing  —  their  young  women 
soon  followed  their  example,  and  began  to  dance  among 
the  sisters.  They  were  soon  surrounded  by  the  brethren 
and  sisters,  and  so  great  was  the  strength  and  power 
of  God  in  the  assembly  that  they  were  unable  to  make 
any  resistance,  but  were  compelled  to  dance  under  the 


i,34    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

operation  of  the  power  of  God,  with  the  headdresses  and 
the  hair  of  the  young  women  flying  in  every  direction, 
until  they  were  brought  down  to  feel  very  low  and  simple, 
and  went  off  peaceable,  and  well  mortified. 

"The  Believers  continued  their  exercises  through  the 
whole  night  following. 

"On  Monday  evening,  September  I,  Mother  and  the 
Elders,  with  a  considerable  number  of  brethren  and 
sisters,  left  Jabez  Spencer's  to  return  to  New  Lebanon. 
They  had  proceeded  about  half  a  mile  when  they  were 
met  by  Elijah  Harlow,  on  horseback.  Mother,  being  in 
a  chair  with  Hannah  Kendall,  told  Elijah  that  he  might 
let  one  of  the  people  take  his  beast,  and  he  might  help 
her  along,  as  it  was  dark,  and  the  road  very  rough  for 
a  carriage.  Elijah  readily  gave  up  his  beast,  and  led 
Mother  on  one  side,  while  another  brother  led  on  the 
other  side,  and  Childs  Hamlin  held  the  carriage  behind. 
The  Elders  and  the  rest  of  the  company  followed  on 
horseback.  Thus  they  proceeded  in  a  very  joyful  man- 
ner. Mother  would  often  speak  and  say,  'Brethren,  be 
comfortable.  Brethren,  be  joyful.'  The  brethren  as  of  ten 
replied,  'We  will,  Mother.'  Thus  they  went  on  singing 
very  joyfully  till  they  arrived  at  Daniel  Green's,  about 
five  miles  from  Spencer's. 

"Here  they  stopped,  and  Mother  alighted  from  her 
carriage  and  went  in,  with  the  chief  part  of  her  company, 
and  tarried  a  short  time.  Daniel's  wife  was  a  Believer, 
and  Daniel  was  a  friendly  man,  but  did  not  profess  faith. 
From  thence  they  proceeded  about  one  mile  further  to 
the  house  of  Joshua  Green.  Here  they  made  another  halt 
and  went  in,  and  those  who  had  need  took  some  refresh- 


THE    FINAL    EXIT   FROM    HARVARD          135 

ment  of  bread  and  cheese.  Thus  they  proceeded,  and 
at  length  they  arrived  at  Isaac  Harlow's  in  New  Leba- 
non, eight  miles  from  Spencer's.  Here  they  stopped  for 
the  night  and  put  out  their  horses.  After  gathering  into 
the  house  they  again  went  forth  in  the  worship  of  God 
with  great  zeal  and  powerful  operations  of  various  kinds. 
This  journey  from  Stephentown,  and  the  labors  and  exer- 
cises at  Isaac  Harlow's,  took  up  the  greater  part  of  the 
night.  Toward  daylight  the  people  retired  to  rest,  but 
Mother  and  two  young  sisters  (Hannah  Kendall  and 
Lucy  Wood),  with  the  Elders,  went  on  about  one  mile 
further  to  George  Darrow's,  the  place  where  the  meet- 
ing-house in  New  Lebanon  now  stands. 

"Scarcely  had  the  day  begun  to  dawn  when  a  mob 
began  to  collect,  and  soon  after  surrounded  the  house 
where  Mother  was,  and  a  terrible  scene  of  persecution 
ensued.  It  is  supposed  by  many,  that  Eleazar  Grant, 
Esq.,  was  the  instigator  of  the  mob,  but,  be  that  as  it 
may,  it  was  evidently  planned  and  matured  in  connec- 
tion with  him.  There  were  many  very  malicious  enemies 
in  and  about  New  Lebanon,  who  knew  where  Mother 
was,  and  who  were  watching  the  first  opportunity  of  her 
return  into  the  place  to  vent  their  malicious  rage  on  her 
and  the  Elders.  Their  first  act  was  to  seize  George 
Darrow  and  David  Meacham  with  a  warrant,  under  pre- 
tence of  their  having  abused  a  young  woman,  the  daugh- 
ter of  David  Meacham.  But  this  act  was  evidently  in- 
tended to  cover  their  real  object,  which  was  to  get  these 
two  men  from  the  house  where  Mother  and  the  Elders 
were,  knowing  that  the  mob  would  have  much  more 
power  to  act  in  their  absence,  as  David  was  a  man  of 


136    GLEANINGS  FROM   OLD   SHAKER   JOURNALS 

great  fortitude  and  influence,  and  George,  the  owner 
of  the  house.  They  were  accordingly  taken  and  carried 
before  Eleazer  Grant  for  trial.  George  left  the  care  of 
his  house  with  his  brother  David  Darrow  and  Richard 
Spier.  These  men  informed  the  mob  of  the  authority 
they  had  to  protect  the  house,  and  expostulated  with 
them  upon  the  unlawfulness  of  their  assembling  and 
conducting  in  such  a  manner.  But  the  mob  felt  no  dis- 
position to  parley  about  the  matter,  for  they  were  de- 
termined on  violence,  without  any  regard  to  law  or 
justice. 

"The  Believers  collected  as  fast  as  the  mob  did  and 
went  into  the  house,  which  was  soon  nearly  filled  up. 
There  were  three  outside  doors  to  the  house  which  were 
all  guarded  by  the  Believers.  The  mob  commenced  their 
acts  of  violence  by  attempting  to  force  a  passage  into 
all  the  doors  at  once.  The  brethren  who  had  the  charge 
of  the  house  forbid  their  entrance,  and  again  urged  the 
unlawfulness  of  such  proceedings,  but  in  vain;  their 
conduct  was  like  that  of  ravenous  wolves  among  harm- 
less sheep.  They  seized  the  brethren,  one  after  another, 
and  dragged  them  out  with  the  most  savage  violence. 
Richard  Spier  was  three  times  thrown  out  at.  a  back 
door  which  was  very  high  from  the  ground.  Some  were 
thrown  out  by  the  hair  of  their  heads;  some  were  taken 
by  four  or  five  men,  one  at  each  arm  and  leg,  and 
pitched  head  foremost  with  great  violence  into  a  mud 
puddle  near  the  door;  some  had  their  clothes  badly 
torn.  After  a  conflict  of  fifteen  or  twenty  minutes,  the 
mob  succeeded  in  getting  into  the  house. 

"Mother  was  at  this  time  in  a  back  bedroom,  sepa- 


THE    FINAL    EXIT    FROM    HARVARD         137 

rated  from  the  rest  of  the  people  by  a  ceiled  partition. 
The  ruffians  strove  to  enter  the  room  where  she  was, 
but  were  kept  back  by  the  brethren  who  guarded  the 
door.  After  a  considerable  struggle,  they  succeeded  in 
tearing  down  the  ceiling  of  the  room,  seized  Mother  by 
her  feet  and  dragged  her  in  a  shameful  manner,  through 
the  parlor  and  kitchen,  to  the  door.  Elijah  Harlow  had 
made  ready  Mother's  carriage  before  the  action  com- 
menced and  sat  in  it  before  the  door,  where  he  had  a 
fair  view  of  the  scene.  Mother  was  pitched  headlong 
into  her  carriage.  Hannah  Kendall  and  Lucy  Wood  fol- 
lowed through  the  crowd  and  got  into  the  carriage  with 
her.  Elijah  then  gave  them  the  lines,  and  as  they  were 
about  to  start  Mother  spoke  to  Prudence  Hammond, 
who  brought  out  her  budget,  and  said,  '  Prudence,  keep 
along  with  us.' 

"They  had  not  proceeded  more  than  three  or  four 
rods  when  the  ruffians  cut  off  both  the  reins  of  the  bridle. 
Elijah  then  attempted  to  lead  the  beast,  and  proceeded 
six  or  eight  rods  further,  where  the  mob  surrounded  the 
carriage  and  beat  him  off,  with  many  severe  strokes,  and 
undertook  to  lead  the  beast  themselves,  and  drove  on 
very  furiously  toward  Grant's.  Prudence  Hammond,  ac- 
cording to  Mother's  order,  kept  close  by  the  side  of  the 
carriage.  A  certain  young  man  of  the  mob  observing 
her,  exerted  himself  very  much  to  beat  her  off,  and  ride 
over  her,  but  was  not  able,  for  Mother  often  repeated  her 
order,  'Prudence,  keep  along  with  us,  don't  let  your 
faith  fail,'  which  gave  Prudence  a  degree  of  power  that 
the  world  was  not  able  to  resist. 

"At  length  another  young  man  spoke  to  some  of  his 


138    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

companions  and  said,  'These  people  have  got  a  power 
that  we  know  nothing  about;  it  is  the  power  of  God  that 
carries  that  woman  along  in  such  a  manner.'  He  then 
politely  offered  to  take  Prudence  on  behind  him  and 
carry  her  civilly.  But  Mother  cautioned  her,  saying, 
'  Prudence,  don't  be  enticed  by  them,  don't  let  your  faith 
fail  and  you  will  hold  out  to  the  end.'  So  Prudence 
ran  along  on  foot,  still  keeping  close  by  the  side  of  the 
carriage.  In  this  manner  they  proceeded  about  sixty 
rods  further,  when  they  came  to  a  narrow  bridge  across 
a  small  rivulet,  upon  the  side  of  a  steep  hill  which 
formed  a  dangerous  precipice.  Here  the  inhuman 
wretches  attempted  to  overset  the  carriage,  but  were 
prevented  by  Medad  Curtis,  who  at  that  instant  saved 
the  chair,  but  in  the  struggle,  Thomas  Law,  who  was  the 
most  active  in  the  business,  fell  down  the  precipice. 
Law  was  afterwards  heard  to  say,  '  I  should  have  fin- 
ished the  old  woman  if  it  had  not  been  for  that  devil  of  a 
Medad.' 

"When  they  had  proceeded  about  half  a  mile  further, 
Law  violently  seized  hold  of  Elder  James  and  pulled 
him  from  his  horse,  evidently  intending  to  precipitate 
him  head  foremost  upon  a  rock  —  but  one  of  the  breth- 
ren instantly  caught  him  by  the  shoulder  and  by  that 
means  saved  his  head ;  but  he  fell  with  his  side  upon  the 
rock  with  such  violence  that  three  of  his  ribs  were  frac- 
tured by  the  fall.  By  the  assistance  of  some  of  the 
brethren  he  mounted  his  horse  and  again  rode  on  to 
Grant's. 

"Mother  was  dragged  into  Grant's  in  such  a  manner 
that  her  cap  and  apron  were  torn  off.    Elder  James  in- 


THE    FINAL    EXIT    FROM    HARVARD         139 

formed  her  that  Thomas  Law  had  pulled  him  from  his 
horse  and  broke  his  ribs  and  requested  liberty  to  enter 
a  complaint  against  him.  But  Mother,  feeling  no  liberty 
for  him  to  do  it,  counselled  him  to  let  it  pass,  and  labor 
to  be  comfortable  and  peaceable. 

"Elder  James,  shortly  after,  received  a  healing  gift 
of  God,  which  restored  him  to  his  former  soundness,  so 
that  on  the  same  evening,  he  rode  a  number  of  miles  on 
a  full  gallop. 

"At  the  time  of  Mother's  arrival  at  Grant's,  he  was 
sitting  in  Court,  and  pretending  to  try  a  cause  of  com- 
plaint against  David  Meacham  and  George  Darrow, 
which  lasted  some  time.  This  complaint,  which  had 
originated  in  malice  and  was  prosecuted  through  envy, 
ended  in  a  mere  mock  trial,  evidently  designed  to  cover 
greater  deeds  of  persecution  and  abuse.  When  Grant 
had  disposed  of  this  case  he  had  Mother  brought  before 
him,  and  called  upon  her  to  hear  her  indictment.  But 
instead  of  attending  to  the  false  accusations  brought 
against  her  by  her  enemies,  and  which  it  was  in  vain  to 
counterplead  before  a  mob  tribunal,  headed  by  an  un- 
just judge  whose  sole  object  was  to  overthrow  the  works 
of  God,  she  reproved  him  for  sitting  as  a  magistrate  and 
suffering  such  riotous  mobs  to  abuse  innocent  people, 
contrary  to  the  law,  without  attempting  to  suppress 
them. 

"John  Noyse,  the  constable,  had  greatly  abused 
Mother,  and  struck  her  several  times  with  his  staff 
before  Grant's  face :  particularly  one  severe  stroke  across 
her  breast,  the  mark  of  which  she  carried  for  some  time 
afterwards.     In  reproving  Grant,  she  said:  'It  is  your 


140    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

day  now,  but  it  will  be  mine  by  and  by,  Eleazar  Grant. 
I'll  put  you  in  a  cockle-shell  yet.' 

"After  the  trial  was  over,  and  Grant  had  repeated 
these  words,  'Lay  hands  suddenly  on  no  man,''  the  mob 
took  hold  with  increased  zeal,  and  separated  Mother 
from  the  body  of  Believers,  and  would  not  suffer  them 
to  come  near  her,  but  drove  on,  with  great  violence, 
toward  Albany;  still  keeping  the  Believers  back,  and 
thrashing  and  abusing  every  one  that  attempted  to  go 
forward.  Many  of  them  were  inhumanly  beaten ;  some  of 
those  on  horseback,  besides  being  beaten  themselves, 
had  their  horses  beaten  with  such  violence  that  they 
several  times  nearly  fell  down.  Thus  they  drove  on 
about  seven  miles  through  a  rough  and  muddy  road, 
over  stones  and  stumps,  seeking  the  roughest  places  in 
the  road  for  Mother's  carriage;  which,  together  with 
many  severe  strokes  which  she  received  from  her  drivers, 
greatly  increased  the  fatigue  and  suffering  she  had 
already  endured.  And  though  several  families  of  Be- 
lievers lived  on  the  road,  the  mob  would  not  suffer 
Mother  to  stop  for  any  refreshment,  although  it  was 
near  sunset,  and  she  had  eaten  nothing  that  day,  ex- 
cepting a  few  mouthfuls  which  she  had  obtained  of 
Grant's  wife,  at  the  intercession  of  some  of  the  sis- 
ters. 

"At  length  they  arrived  about  dusk,  against  a  tavern 
on  the  road,  and  the  landlord,  whose  name  was  Ranny, 
hearing  the  tumult  and  understanding  the  cause,  came 
out,  and  with  great  authority  of  spirit,  and  keen  sever- 
ity of  language,  reprimanded  the  mob  for  such  shame- 
ful abuse  toward  an  innocent  and  civil  people;  and 


THE    FINAL    EXIT   FROM    HARVARD         141 

boldly  threatened  them  with  the  utmost  rigor  of  the  law 
if  they  did  not  immediately  disperse. 

"This  severe  rebuke  and  bold  threat  from  Ranny 
greatly  embarrassed  the  mob;  and  concluding  that  they 
were  near  the  boundary  line  of  the  town  and  night  coming 
on,  they  said  that  all  who  belonged  to  Niskayuna  might 
pass  on,  but  those  who  belonged  to  New  Lebanon  should 
go  back.  The  brethren,  however,  would  not  consent  to 
this,  but  determined  to  cleave  to  Mother.  After  much 
wrangling  and  some  blows  from  the  mob  they  left  the 
Believers  a  few  rods  west  of  Ranny's  and  near  to  Charles 
M.  Carthy's,  a  poor  man  who  lived  in  a  little  log  house, 
where  most  of  them  retired  and  took  shelter  for  the 
night.  Mother  was  very  much  exhausted,  and  passed 
the  night  under  great  distress  and  suffering. 

"When  daylight  appeared,  the  Believers  who  had 
taken  their  lodgings  on  the  floor  of  the  house  and  in  an 
old  log  barn,  arose  from  their  cold  berths  wet  and  muddy, 
just  in  the  situation  the  mob  had  left  them.  However, 
the  young  brethren  soon  cleared  away  the  rubbish  in  the 
dooryard  and  prepared  for  meeting.  The  people  as- 
sembled, and  kneeling  down  wept  with  great  sorrow. 
Elder  James  said,  'If  these  should  hold  their  peace,  I 
believe  the  very  stones  would  cry  out  to  God.'  They  then 
went  forth  in  worship  with  great  power  of  God.  Soon 
after  meeting,  some  of  the  brethren  from  New  Lebanon 
came  and  brought  them  a  plenty  of  provisions,  which 
came  in  a  time  of  need  and  was  thankfully  received;  for 
very  few  of  those  who  had  followed  Mother  had  eaten 
anything  the  preceding  day.  After  eating  their  break- 
fast, Mother  showed  them  the  bruises  she  had  received 


142     GLEANINGS  FROM   OLD   SHAKER  JOURNALS 

from  her  cruel  persecutors.  Her  stomach  and  arms  were 
beaten  and  bruised  black  and  blue,  and  she  and  the 
sisters  with  her  informed  them  that  she  was  black  and 
blue  all  over  her  body;  and  indeed  it  was  not  to  be  won- 
dered at,  considering  how  much  she  had  been  beaten  and 
dragged  about.  She  wept  and  said,  'So  it  has  been  with 
me  almost  continually  ever  since  I  left  Niskayuna; 
day  and  night,  day  and  night,  I  have  been  like  a  dying 
creature.'  Mother  and  her  persecuted  little  flock  passed 
the  fore  part  of  the  day  in  serving  God  and  comforting 
one  another.  In  the  afternoon  they  returned  back  to 
Nathan  Farrington's,  where  they  spent  the  remainder 
of  the  day  and  the  following  night.  After  they  arrived 
here  Mother  said, '  I  feel  now  as  though  I  could  take  some 
rest,'  and  appeared  in  a  measure  comfortable,  consider- 
ing the  shocking  scene  of  suffering  and  abuse  which  she 
had  passed  through  the  preceding  day.  But  the  enemies 
of  the  work  of  God  could  never  be  at  rest  while  Mother 
was  within  their  reach.  In  the  dusk  of  the  evening  about 
thirty  or  forty  heathenish  creatures,  of  the  baser  sort, 
collected  round  the  house  in  a  mobbish  manner.  This 
collection  consisted  chiefly  of  a  company  of  fellows  from 
the  town  of  Chatham,  who,  from  the  swaggerings  of 
their  manners,  were  styled  the  Indian  Club.  These 
ruffians  demanded,  in  very  rough  and  abusive  language, 
'to  see  that  old  woman.'  Nathan  inquired  what  they 
wanted  of  her.  They  answered,  'She  is  an  old  witch,  and 
she  shall  not  stay  here.'  Nathan  replied,  '  She  is  a  woman 
of  God,  and  you  shall  not  see  her  in  such  a  manner.' 

"On  hearing  the  tumult,  and  perceiving  that  a  mob 
had  gathered,  Mother  wept  and  said:  'This  comes  sud- 


THE   FINAL    EXIT    FROM    HARVARD         143 

den  upon  mc.  What  shall  I  do?  I  do  not  feel  as  though 
I  could  endure  any  more!" 

"The  mob  threw  clubs  and  stones  at  the  house  and 
threatened  to  break  down  the  doors.  Nathan  boldly 
commanded  them  to  desist,  and  threatened  them  with 
the  penalty  of  the  law  if  they  attempted  to  break  into 
his  house.  This  seemed  for  a  moment  to  check  their 
rage.  Nathan  expostulated  with  them,  and  endeavored 
to  show  them  the  wickedness  and  folly  of  such  conduct, 
and  said:  'I  have  lived  as  a  neighbor  with  you  for  a 
number  of  years  in  peace,  but  now,  because  I  have 
joined  the  people  of  God  according  to  my  faith,  and 
confessed  my  sins,  as  you  ought  to  do,  you  come  here 
and  break  into  my  house  and  abuse  me  and  my  family.' 

"But  the  mob,  being  determined  to  break  into  the 
house,  set  reason  and  humanity  at  defiance  and  with 
horrid  oaths  and  blasphemies  continued  to  throw  stones 
and  clubs. 

"The  house  being  new  and  unfinished,  and  one  of  the 
passages  fastened  with  loose  boards,  they  at  length 
succeeded  in  forcing  the  boards  down,  and  carried  them 
into  the  street,  but  were  still  prevented  from  entering 
the  house  by  the  brethren  who  stood  in  the  passage. 

"Mother,  who  was  at  this  time  in  the  upper  part  of 
the  house,  sent  for  John  Farrington  (eldest  son  of  Nathan 
Farrington)  and  spoke  to  him,  saying:  'John,  can't  you 
go  and  send  these  creatures  off?'  'Yea,  Mother,'  replied 
John.  'Go'  (said  she),  'and  shame  them.  Tell  them  it  is 
a  shame  for  men  to  be  round  after  a  woman,  in  the 
night;  but  if  they  will  go  off  and  come  to-morrow  peace- 
ably, in  the  daytime,  I  will  see  them.'  Accordingly  John 


144    GLEANINGS  FROM  OLD  SHAKER  JOURNALS 

went  down,  in  the  strength  of  Mother's  gift,  and  slipped 
out  at  another  door,  and  was  instantly  seized  by  two 
lusty  ruffians.  'Love,'  said  John.  'Love,'  replied  the 
men  in  a  sneering  tone  of  voice;  and  immediately  gripped 
him  between  them  with  such  violence  that  it  seemed  as 
though  they  intended  to  squeeze  the  breath  out  of  his 
body.  John  held  his  breath;  and  as  they  slacked  their 
arms  he  cried, '  More  love ! '  At  which  they  renewed  their 
hug,  gripping  him  with  all  their  strength.  This  was  re- 
peated a  number  of  times,  till  the  men  had  wearied 
themselves  in  hugging  and  squeezing  John,  who  received 
no  hurt. 

"'Now,  if  you  have  got  through'  (said  John),  'I  want 
to  reason  with  you,  as  you  are  reasonable  men,  or  ought 
to  be.  Why  do  you  come  here  in  such  a  manner,  in  the 
night,  after  a  woman?  It  is  a  shame!  I  am  ashamed  of 
you  that  men  should  behave  so!  Do  for  the  honor  of 
man  withdraw  peaceably,  and  if  you  will  come  again 
in  the  morning  peaceably,  when  it  is  daytime,  the 
woman  is  willing  to  see  you.' 

"These  words,  spoken  in  the  power  and  gift  of  God, 
completely  vanquished  their  rage  and  quelled  their 
savage  spirits.  They  immediately  began  to  withdraw, 
and  were  soon  all  gone;  so  that  Mother  enjoyed  the 
remainder  of  this  night  in  peace. 

"The  next  morning  only  six  or  eight  of  them  made 
their  appearance.  Mother  went  out  with  John  and  two 
or  three  of  the  sisters,  to  see  them.  'This  is  the  woman ' 
(said  John)  '  that  you  pressed  so  hard  to  see  last  night. ' 
'What  do  you  want  of  me?'  said  Mother.  '  I  am  a  poor 
weak  woman.     I  do  not  hurt  anybody.'     The  guilty 


THE   FINAL    EXIT    FROM    HARVARD         145 

wretches  had  no  confidence  to  speak  to  her,  nor  to  look 
her  in  the  face;  but  hung  down  their  heads,  and  began 
to  sheer  off.  John  then  invited  them  to  stay  and  take 
breakfast;  but  they  declined,  and  soon  went  off.  Thus 
did  God  frustrate  the  evil  designs  of  the  wicked  at  this 
time. 

"About  ten  o'clock  in  the  morning  Mother  took  her 
leave  of  the  Believers  at  Nathan  Farrington's,  and  said 
she  did  not  feel  it  best  for  any  to  follow,  excepting  the 
Elders  and  Richard  Spier;  because  it  would  only  tend 
to  increase  the  enmity  of  the  work.  She  then  departed 
for  Niskayuna. 

"After  proceeding  a  few  miles  on  this  road,  one  of  the 
shoes  of  Mother's  beast  came  off,  and  they  made  a  stop 
on  White's  hill,  opposite  to  the  blacksmith's  shop,  to 
get  the  shoe  set.  Father  William  stepped  up  to  the  shop 
and  asked  the  blacksmith,  whose  name  was  Johnson,  to 
set  the  shoe,  and  offered  to  pay  him  the  money  for  it. 
But  the  man,  in  a  very  rough  and  passionate  manner, 
refused  and,  seizing  a  pair  of  his  tongs,  threw  them  at 
him  with  great  violence,  but  missing  his  aim,  they  struck 
the  ground  between  Father  William's  feet,  and  pierced 
a  hole  nearly  six  inches  deep  in  the  hard,  solid  earth. 

"Richard  Spier  picked  up  the  tongs,  and  asked  John- 
son what  he  meant  by  such  conduct.  He  replied  with  an 
oath  that  he  would  kill  them  all  if  they  did  not  immedi- 
ately depart.  They  left  him,  and  went  on  about  a  mile, 
and  stopped  at  Ebenezer  Knapp's.  Mary  Knapp  and 
her  daughter  Hannah  were  Believers,  and  the  old  man 
was  friendly. 

"Hannah  had  been  sent  home  from  Nathan  Farring- 


146    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

ton's  by  Mother  in  the  morning,  with  information  that 
she  was  coming  along  soon,  and  would  stop  there.  The 
family  had  also  made  preparations  to  receive  her;  but 
she  had  not  been  in  the  house  but  a  few  minutes  when 
this  wicked  Johnson,  with  about  twenty  ruffians  in  his 
own  likeness,  came  and  beset  the  house,  and  ordered 
Mother  and  the  Elders  to  be  gone  in  half  an  hour,  or 
they  would  suffer  the  consequences.  These  cruel  wretches 
were  chiefly  armed  with  cudgels  and  large  whips,  with 
the  lashes  wound  around  their  hands.  George  White, 
Esqre.,  was  one  of  the  crew.  Mother  and  the  Elders 
were  so  pressed  upon  by  these  ruffians  that  they  did  not 
even  sit  down  at  the  table  of  victuals  which  was  pro- 
vided for  them,  though  some  of  them  took  a  few  mouth- 
fuls  into  their  hands  and  ate  while  they  tarried. 

"Hannah,  who  had  returned  from  Nathan  Farring- 
ton's  with  the  joyful  expectation  of  seeing  Mother  and 
the  Elders  at  her  father's  house,  was  greatly  grieved  to 
think  that  they  could  not  eat  their  victuals  in  peace;  and 
though  young  and  bashful,  she  was  constrained  by  the 
power  of  God  to  break  forth  in  the  following  words, 
'If  there  was  a  company  of  drunkards,  whoremongers, 
and  whores  gathered  here  to  serve  the  Devil,  you  would 
not  come  to  drive  them  away.'  Father  William  replied, 
1  It  is  the  truth  of  God,  child.'  Though  Ebenezer  Knapp 
did  not  pretend  to  be  a  Believer,  he  appeared  to  be  very 
sorry  that  Mother  and  the  Elders  were  so  interrupted  that 
they  could  not  refresh  themselves  in  peace,  especially  as 
it  was  the  first  time  they  had  been  at  his  house.  He 
said  they  came  peaceably  and  were  welcome  to  stay  as 
long  as  they  chose.   Father  William  went  out  onto  the 


THE    FINAL    EXIT   FROM    HARVARD         147 

piazza  and  spoke  to  the  mob,  with  his  usual  boldness  and 
said,  'We  came  here  peaceably  to  refresh  ourselves,  and 
we  will  stay  as  long  as  we  have  a  mind  to,  and  do  you 
resist  us  if  you  dare.' 

"Mother  and  her  company  soon  took  their  leave,  and 
no  further  abuse  was  offered.  One  of  the  mob,  however, 
attempted  to  lead  Mother's  carriage;  but  Hannah 
Kendall,  who  was  in  the  carriage  with  Mother,  forbid  it 
saying,  '  Let  the  horse  alone,  I  am  able  to  drive  him  my- 
self.' He  then  let  the  horse  go,  and  they  proceeded  on 
their  journey,  and  met  with  no  further  opposition. 

"When  they  arrived  at  the  ferry,  opposite  Albany,  a 
number  of  Indian  natives  were  at  the  ferry,  and  on  dis- 
covering Mother  they  cried  out,  'The  good  Woman  is 
come !  The  good  Woman  is  come! '  and  manifested  great 
joy  and  satisfaction  on  seeing  her  and  the  Elders. 
Mother  soon  crossed  the  river  and  proceeded  on  till  they 
entered  the  forest,  northwest  of  the  town,  where  they 
made  a  little  stop  and  rested  themselves  in  peace. 
After  this,  they  pursued  their  journey,  and  arrived  at 
Niskayuna  about  eleven  o'clock  at  night  Sept.  4,  1783. 

"During  the  period  of  two  years  and  four  months, 
the  time  of  their  absence  from  Niskayuna,  Mother  and 
the  Elders  travelled  many  hundred  miles,  and  suffered 
indescribable  hardships,  afflictions,  and  persecutions  to 
establish  the  Gospel  in  this  land,  and  lay  the  foundation 
of  Christ's  Kingdom  on  earth.  Most  of  the  Believers  in 
America  had  a  privilege  to  see  her,  either  by  being  visited 
at  their  own  habitations,  or  by  visiting  her  where  she 
tarried;  and  all  had  a  privilege  to  be  taught  the  way  of 
God  more  perfectly. 


148    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

"During  this  period  of  time,  Mother  and  the  Elders 
had  many  precious  and  powerful  gifts  of  God  to  search 
out  and  reprove  sin,  to  strengthen  the  weak,  instruct 
the  ignorant,  and  comfort  the  afflicted;  and  all  who  were 
honest-hearted  found  a  great  increase  of  power  over 
evil,  of  love  and  union,  light  and  understanding. 

"Here  at  Watervliet  they  were  again  visited  by  great 
numbers  from  all  parts  of  the  country  where  the  testi- 
mony had  been  received ;  and  here  they  continued  their 
powerful  meetings,  where  many  souls  were  awakened  by 
the  sound  of  the  Gospel,  and  felt  the  purifying  fire  in 
Zion ;  and  all  who  were  faithful  and  honest-hearted  were 
instructed,  strengthened,  and  encouraged,  according  to 
their  needs  and  circumstances,  in  all  things,  both  spiritual 
and  temporal."  x 

1  Unpublished  Harvard  Shaker  Records. 


XIX 

THE  LAST   DAYS 

When  finally  Mother  Ann  and  the  Elders  reached  Nis- 
kayuna,1  they  were  greeted  with  expressions  of  deep 
affection  and  solicitude  by  those  whom  they  had  left 
behind  when  they  had  started  forth  in  quest  of  the  vil- 
lage and  the  expectant  faces  that  Mother  Ann  had  seen 
in  her  vision,  and  which  she  had  found  realized  at  the 
Square  House  on  the  outskirts  of  the  village  of  Harvard 
in  Massachusetts.  But  when  her  faithful  followers'  eyes 
scanned  her  face  and  those  of  the  Elders,  their  hearts 
shrank  with  fear  and  dismay.  With  wasted  bodies  and 
faces  worn  with  suffering,  they  returned  and  told  the 
tale  of  the  pitiless  persecution  that  had  followed  them 
unceasingly  since  the  day  when,  with  hearts  brave  with 
hope,  they  bade  them  keep  the  candle  of  their  faith  burn- 
ing brightly,  and  had  gone  forth  to  preach  their  new  and 
strange  religion.  Many  converts  they  had  made.  Al- 
ready villages  were  growing,  filled  with  believers:  they 
had  planted  the  seed,  and  the  roots  were  taking  hold 
of  the  earth  in  the  deep  ground :  there  was  every  prom- 
ise of  an  abundant  harvest.  But  the  struggle  had  sapped 
the  life-blood  of  the  two  leaders  of  the  flock  —  Mother 
Ann,  and  Father  William,  whose  tall,  manly  form 
with  its  soldierly  bearing  was  now  blighted  in  its 
strength.  But  they  would  not  speak  of  their  condition, 
1  Afterwards  called  Watervliet. 


150    GLEANINGS   FROM    OLD   SHAKER   JOURNALS 

This  brother  and  sister  who  had  fought  side  by  side  for 
their  convictions  did  not  fear  death,  but  continued  to 
direct  and  strengthen  their  flock  which  now  numbered 
many  hundreds  of  souls. 

Before  Mother  Ann  left  Harvard  she  had  named  a 
company  of  brethren  and  sisters  who  were  to  visit 
Niskayuna.  Sister  Jemima  Blanchard  was  one  of  the 
company  and  in  an  old  manuscript  is  her  account  of 
their  journey:  — 

"The  next  winter  Jeremiah  Willard,  Joseph  Green, 
Zaccheus  Stephens,  Bethiah  and  Lucy  Prescott,  and 
myself  started  for  Watervliet.  The  weather  was  ex- 
cessively cold.  Once  on  our  way  we  called  at  a  tavern 
with  the  intention  of  going  six  miles  further.  The  land- 
lord tried  to  dissuade  our  brethren  from  going  further; 
said  if  they  cared  for  our  lives  they  would  not.  They 
said  but  little,  but  we  went  on  our  way  and  stood  it  very 
well. 

"The  last  night  of  our  journey  we  rode  all  night; 
called  once  at  a  house  where  they  were  up  with  a  sick 
child.  They  were  very  kind  to  us,  had  us  put  our  feet  in 
cold  water,  as  they  thought  they  must  be  frozen,  but  they 
were  not.  We  arrived  at  the  residence  of  our  blessed 
Mother  early  in  the  morning.  Mother  and  Father 
Calvin  met  us  at  the  door,  and  immediately  fell  upon 
their  knees.  Mother  said,  'Here  are  the  very  people  I 
have  borne  upon  my  heart  and  soul  all  night.'  Father  Cal- 
vin said  that  he  had  been  feeling  that  there  was  trouble 
with  some  of  the  Believers.  Mother  had  us  all  lie  down. 
This  was  the  only  time  I  ever  went  to  bed  on  arriving 


THE   LAST   DAYS  151 

at  my  journey's  end  when  on  a  visit  to  Mother.  But 
the  weather  was  so  cold,  it  was  considered  a  great 
miracle  that  we  were  not  frozen.  We  lay  about  two 
hours,  and  were  then  called  up  to  breakfast,  then  went 
into  meeting  where  we  stayed  till  about  one  or  two 
o'clock  next  morning.  While  at  breakfast  the  next  morn- 
ing Mother  and  the  Elders  kept  walking  around  the 
table  and  waiting  upon  me.  Mother  said,  'They  did  not 
spare  to  set  a  table  for  us  when  we  were  at  Harvard.' 
She  had  told  the  kitchen  sisters  before  to  get  us  some- 
thing that  was  good  —  that  we  were  from  Harvard, 
and  that  we  always  made  them  welcome  to  anything 
we  had.  There  was  other  company  there,  and  Mother 
told  the  kitchen  sisters  that  they  might  call  some  of  us 
out  of  meeting  to  assist  them.  They  called  Lucy  and 
me.  We  washed  dishes  in  the  ground  room,  where  the 
water  came  in  so  that  we  stood  upon  planks  laid  on 
blocks. 

"As  we  stood  there  at  the  sink  to  work  we  were  both 
instantly  turned  round  by  the  power  of  God,  and  brought 
upon  our  knees.  We  looked  up  and  saw  Elder  John 
Hockncll  standing  before  us.  He  smiled  upon  us  and 
said,  'What  is  the  matter?  I  did  but  cast  my  mantle 
upon  you.  You  don't  mind  the  water.'  This  was  the 
first  time  we  had  seen  him  after  the  day  we  arrived  there. 
After  our  first  meal  I  heard  the  kitchen  sisters  trying 
to  have  Mother  have  something  to  eat.  She  said  she  did 
not  know  as  John  had  eaten  anything  for  two  days,  that 
he  was  under  great  sufferings,  and  that  as  soon  as  he  was 
released  she  desired  that  they  would  see  that  he  had 
something  for  his  comfort.  Mother  seemed  to  feel  much 


152     GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

more  for  him  than  for  herself.  While  at  Watervliet  there 
was  at  one  time  quite  a  number  of  people  gathered  into 
the  meeting-room  and  were  kneeling;  there  was  some 
one  came  to  the  door  and  stood  waiting  for  us  to  arise. 
Father  James  said,  '  Kneel  to  God.'  He  then  added :  'All 
that  are  now  within  the  sound  of  my  voice,  remember 
what  I  say.  It  is  my  feeling  and  desire  that  whenever 
you  are  in  a  room,  or  go  to  a  door  where  people  are  kneel- 
ing, that  you  kneel  with  them,  and  not  wait  for  them  to 
arise.'  Mother  used  to  teach  us  to  unite  with  the  leading 
gift  in  meeting;  that  if  any  one  was  taken  with  a  great 
gift  of  power  or  repentance  that  seemed  at  variance  with 
the  leading  influence,  they  should  labor  to  get  out  of  it 
as  soon  as  they  well  could,  and  unite  with  the  rest.  And 
though  she  bore  much  with  quite  young  Believers  in  this 
respect,  yet  as  soon  as  they  were  able  to  bear  it,  she 
always  strove  quietly  to  bend  their  feelings  to  unite  with 
the  leading  gift. 

"But  sometimes  when  any  one  had  a  very  powerful 
gift  of  repentance,  or  any  other  gift,  it  would  last  awhile 
after  the  rest  got  through ;  but  if  they  tried  to  give  it  up 
as  soon  as  they  could  Mother  would  be  satisfied,  yet  she 
would  remark  that  those  who  found  it  very  hard  to  have 
their  gifts  in  union,  would  have  a  hard  travail.  Mother 
taught  us  to  be  strictly  devoted  to  the  worship  of  God. 
She  would  speak  in  substance  as  follows :  '  Labor  all  the 
time  when  you  have  a  privilege  to  worship  God,  to  gather 
of  the  substance  of  the  Gospel  to  lay  up  for  your  own 
souls,  or  to  give  to  others;  not  to  be  fixing  your  clothes, 
to  take  out  a  pin  or  put  one  in  unnecessarily;  but  have 
your  souls  devoted  to  gain  the  gifts  and  power  of  God.' 


THE   LAST   DAYS  153 

"  In  all  the  time  I  was  with  Mother  I  never  saw  a  gift 
pass  by  unnoticed  by  her.  I  have  often  observed  her 
when  she  heard  the  first  sound  of  a  gift;  I  could  often 
perceive  a  change  in  her  eye.  She  would  listen  and  very 
soon  make  her  way  to  the  place  from  whence  it  came; 
and  although  sometimes  it  would  seem  to  die  away,  it 
would  always  revive  and  increase  until  it  had  had  the 
desired  effect. 

"She  said  when  she  set  out  to  seek  the  Lord,  she  durst 
not  have  her  mind  on  any  earthly  things,  but  gave  her 
whole  soul  and  body  to  labor  for  the  saving  power  of  God. 
I  often  heard  Mother  use  the  expression,  'You  need  to 
have  eyes  before  and  behind.' 

"And  when  any  mistake  had  happened  she  would  say, 
'Brethren,  don't  you  see  that  you  should  have  eyes  be- 
fore and  behind?'  Mother  used  to  say,  'The  Kingdom 
of  Heaven  suffers  violence,  and  the  violent  take  it  by 
force;  you  must  press  into  the  kingdom  and  be  zealous. 
Come  up  to  the  help  of  the  Lord  against  the  mighty, 
and  trample  these  enemies  under  your  feet.'  Mother  and 
the  Elders  often  used  to  repeat  this  passage,  'Holiness 
becomes  God's  house  forever.' 

"When  we  were  preparing  to  go  home  from  meeting, 
Mother  would  sometimes  speak  to  us  and  instruct  us  in 
spiritual  things,  by  comparing  them  with  natural.  She 
would  speak  of  the  head  of  the  natural  body  and  how 
active  the  hands  would  be  to  save  the  head  from  a  blow; 
and  thus  teach  us  to  have  full  faith  in  the  true  order  of 
God.  She  used  to  say:  —  'A  body  without  a  head  is  a 
monster.'    This  I  heard  her  say  in  meeting." 


154    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

The    following   entry   is    to   be    found  in    the   same 
record : — 


"On  the  21st  of  July,  1784,  the  Society  was  called  to 
sustain  a  serious  and  afflicting  trial  in  the  decease  of 
Elder  William  Lee  who  had  been  a  powerful  support 
to  Mother  Ann  in  the  great  weight  of  care  which  such  a 
body  of  Believers  brought  upon  her.  This  event  was  the 
means  of  preparing  the  minds  of  all  the  Believers  for  a 
still  heavier  trial,  which  they  sensibly  felt  they  must 
soon  experience  in  the  loss  of  the  visible  presence  and 
protection  of  their  dearly  beloved  Mother,  the  thought 
of  which  seemed  almost  insupportable  to  many. 

"Father  William  was  born  in  the  town  of  Manchester, 
England,  in  1740,  and  deceased  at  Watervliet,  New  York, 
July  21,  1784  , —  aged  44  years." 

This  was  a  real  calamity  and  a  prostrating  blow  to 
Mother  Ann.  She  never  rallied  from  it,  though  she  did 
her  best  to  arrange  for  the  future  of  her  Shaker  Church. 
But  her  heart  was  very  heavy,  and  her  mind  was  tossed 
with  many  questions. 

"One  day,"  so  Jonathan  Slosson  records,  "Mother 
Ann  took  Joseph  Meacham  by  the  hand,  and  walking  the 
floor,  said :  '  I  see  the  glories  of  God  in  vision  and  revela- 
tion of  things  to  come.  Joseph  is  my  first  Bishop;  he  is 
my  apostle  in  the  ministry;  my  first  Bishop;  what  he 
does,  I  do!  I  see  the  glories  of  God  shine  in  his  face! 
Joseph !  my  son  Joseph !  I  feel  my  time  short !  I  speak 
that  you  may  understand.' 


THE   LAST   DAYS  /  155 

"Then  turning  to  Elizabeth  Chase  she  said:  'A  min- 
istration to  this  people  will  cease  and  then  you  will  see 
peaceable  times;  then  you  may  worship  God  under  your 
own  vines  and  fig  trees,  and  none  of  the  wicked  will  make 
you  afraid.  You  will  not  need  then  to  teach  one  another 
to  know  the  Lord;  for  all  the  faithful  will  know  him.' 
The  hearts  of  her  followers  bled  as  they  listened  to  her. 
The  hollow  eyes  and  sunken  cheeks  bore  witness  to  the 
sufferings  that  had  at  last  broken  the  frail  body  which 
once  had  been  robust  and  full  of  vitality.  At  times  still 
her  spirit  would  surmount  her  weakness  and  break  forth 
into  song  as  of  old." 

David  Slosson  gives  us  another  glimpse  of  her  during 
her  last  days :  — 

"As  she  was  walking  the  floor,  and  laboring  under  the 
power  of  God  she  prophesied,  saying,  'The  time  will 
come  when  God  will  draw  the  line  between  the  righteous 
and  the  wicked,  and  the  wicked  cannot  pass  over  it. 
Yea,  the  time  will  come  when  God  will  give  that  power  to 
His  people,  so  that  they  will  be  able  to  draw  the  line,  and 
the  wicked  cannot  step  one  step  over  it.  Fear  not  their 
fears,  neither  be  afraid  for  God  will  deliver  His  people.' 

"After  this  Mother  Ann  was  released,  and  sang  with 
great  joy  and  triumph." 


Mt\ 


156    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

And  then  her  anxieties  would  sweep  over  her  again. 
One  of  the  brethren  named  Morell  Baker  records  that 
one  day  he  was  present  when  Mother  Ann  was  in  great 
tribulation,  and  weeping  with  fervent  cries  to  God,  in 
considering  the  scattered  state  of  the  Believers.  "  But," 
she  said,  "the  time  will  come  when  the  church  will  be 
gathered  into  order;  but  not  till  after  my  decease."  She 
then  added,  "After  my  departure  there  will  come  griev- 
ous wolves,  who  will  destroy  many  of  the  flock." 

Another  of  the  brethren  named  John  Barns  records 
that  she  said  to  him  at  that  time:  "You  think  that  you 
will  yet  subdue  and  overcome  the  nations  of  the  earth; 
—  but  you  are  mistaken ;  they  will  have  that  work  to  do 
for  themselves.  They  will  fight  and  devour,  and  dash 
each  other  to  pieces,  until  they  become  so  humble  as  to 
be  willing  to  receive  the  Gospel."  Then  in  speaking  of 
the  world  she  added:  "They  will  build  up,  but  God 
will  pull  down:  —  they  will  build  up,  but  God  will  pull 
down,  until  they  can  build  no  more!  But  you  will  have 
nothing  to  do  with  it." 

And  from  one  of  the  sisters,  Eunice  Goodrich  by  name, 
we  are  told:  "So  great  was  the  manifestation  of  the 
power  of  God  in  Mother  Ann  at  this  time  that  many 
were  unable  to  abide  in  her  presence ;  —  her  words  were 
like  flames  of  fire,  and  her  voice  like  peals  of  thunder;  — 
and  her  countenance  was  very  beautiful  and  glorious." 

The  end  was  drawing  very  near  now.  Her  followers 
hung  upon  her  words  as  her  voice  lost  its  ring,  and  grew 
weaker  and  weaker.  Anna  Mathewson  and  Lucy  Wright 
were  sitting  with  her  when  she  said,  "I  see  the  opening 
of  the  heavens,  and  I  see  the  heavens  of  heavens,  as  it 


THE   LAST   DAYS  157 

were,  glory  beyond  glory;  and  still  see  that  which  does 
excel  in  glory."  1 

The  following  record  closes  the  story  of  the  life  of 
this  mysterious  and  fanatical  character  in  our  New  Eng- 
land history:  — 

"Mother  Ann,  being  herself  sensible  that  her  time 
was  short,  she  often  reminded  the  people  of  it,  and  often 
exhorted  them  to  faithfulness  and  perseverance  in  the 
way  of  God.  Having  finished  her  work  on  earth,  she  was 
called  to  bid  adieu  to  all  terrestrial  things  and  was  re- 
leased from  her  labors,  her  sorrows,  and  her  sufferings, 
and  calmly  resigned  her  soul  to  God  on  the  morning  of 
the  8th  of  September,  1784,  at  Watervliet  [Niskayuna] 
New  York. 

"Mother  Ann  was  born  the  last  day  of  February, — 
it  is  said  the  29th,  —  1736,  aged  forty-eight  and  some 
over  at  her  decease.  She  was  a  daughter  of  John  Lee, 
Manchester,  England."  2 

Brother  John  Robinson,  of  Shirley,  records  the  fol- 
lowing :  — 

"When  Mother  Ann  left  the  body  at  Watervliet, 
Elder  Abiather  Babbitt  and  Father  Eleazer  Rand  dug  her 
grave,  and  Brother  Abijah  Worster  and  Brother  Abia- 
ther Eddy  made  her  coffin.  Father  James  spoke  at  her 
grave,  and  said,  'Here  lies  my  two  friends  that  came 

1  Testimonies  of  the  Life,  Character,  Revelations,  and  Doctrines  of 
Mother  Ann  Lee.    (Albany,  1888.) 

2  Unpublished  Harvard  Shaker  Records. 


158     GLEANINGS   FROM    OLD   SHAKER   JOURNALS 

from  England,  and  would  to  God  if  it  was  the  will  of 
God  that  I  lay  here  with  them.'"  l 

Good  Sister  Jemima  Blanchard  gave  Eldress  Roxalana 
Grosvenor  the  following  account  of  her  strange  experi- 
ence .upon  hearing  of  Mother  Ann's  death,  and  of  her 
great  grief :  — 

"When  I  heard  of  Mother's  decease  I  felt  so  dis- 
tressed and  sorrow-stricken  that  I  thought  it  was  impos- 
sible for  me  to  live.  I  retired  in  secret  and  lay  prostrate 
upon  the  floor,  expecting  to  breathe  out  my  soul  in  sor- 
row —  for  the  more  I  tried  to  refrain  the  deeper  my  sor- 
row became.  This  continued  without  cessation,  until  I 
saw  the  appearance  of  Mother  Ann,  about  the  size  of 
a  child  three  years  old.  This  beautiful  messenger  held 
something  in  each  hand  that  appeared  like  a  wing  which 
she  waved  inward,  and  advancing  toward  me  said: 
'Hush!  Hush!'  This  took  away  my  sorrow,  so  that  I 
was  able  to  attend  to  my  duty."  2 

1  Unpublished  Harvard  Shaker  Records.  2  Ibid. 


XX 

father  james's  short  ministry  and 
early  death 

There  are  very  few  records  of  Father  James's  ministry, 
but  these  few  are  worth  saving:  — 

"During  the  ministration  of  Father  James,  he  vis- 
ited almost  every  place  where  the  testimony  of  the 
Gospel  had  been  received;  teaching,  encouraging,  and 
strengthening  the  Believers.  In  this  time  they  found  a 
great  increase  in  their  faith  and  understanding  and  in 
their  power  and  victory  over  the  nature  of  evil,  and 
were  gradually  prepared  for  that  Gospel  order  and  union 
in  things  spiritual  and  temporal,  which  was  afterwards 
established  among  them."  l 

Almost  the  first  visit  Father  James  made  was  to  the 
Square  House  at  Harvard.  In  spite  of  the  memories  of 
the  cruel  persecutions  that  clung  to  the  place,  there  was 
a  special  sentiment  attached  to  it  —  it  being  so  wholly 
associated  with  the  most  important  period  of  Mother 
Ann's  life. 

For  the  intimate  details  of  the  life  there  we  search 
for  some  record  from  Sister  Jemima  Blanchard,  and  we 
find  this  account  of  Father  James  on  one  of  his  visits 
to  his  flock  there :  — 

1  A  Summary  View  of  tlie  Millennial  Church. 


160    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

"Father  James  always  seemed  to  feel  great  delight  in 
the  way  of  God,  especially  when  he  could  see  young  Be- 
lievers rising  in  the  work,  and  growing  in  the  gifts  of 
God.  Sometimes  he  would  set  those  who  had  had  some 
privileges,  to  encourage  those  who  had  just  set  out. 
He  would  say  to  the  younger  Believers,  '  Here  are  some 
who  have  proved  the  way  —  they  can  tell  you  how  it  is.' 
Then  he  would  get  back  out  of  the  way  and  see  it  go  on. 

"Sometimes  it  would  be  quiet,  bashful  people,  but 
being  encouraged  by  Father's  manner,  they  would  break 
through  and  go  to  talking  and  he  would  seem  to  enjoy 
it  very  much. 

"The  last  time  but  one  that  Father  James  was  here 
I  lived  at  Jeremiah  Willard's;  I  was  (with  others)  under 
trials  at  that  time,  in  consequence  of  some  singular 
gifts,  but  we  had  kept  it  to  ourselves,  remembering  the 
advice  of  our  blessed  Mother,  to  wait  with  patience 
for  a  suitable  time  to  make  known  our  trials.  I  worked 
in  the  kitchen,  and  did  the  work  pretty  much  alone. 
Father  stepped  in  the  kitchen  and  spoke  to  me  of  the 
labor  I  had  in  cooking  for  so  many,  and  said  God  would 
reward  me,  and  asked  me  if  I  had  had  an  opportunity 
to  open  my  mind.  I  told  him  I  had  not,  but  had  been 
waiting  for  one.  He  said  I  should  be  remembered.  But 
having  so  many  to  seek,  and  being  desirous  to  get  away 
without  the  families  knowing  when  he  went,  he  em- 
ployed some  one  to  distribute  some  nuts,  or  something 
of  the  kind  which  had  been  given  him,  among  the 
brethren  and  sisters,  and  when  they  were  called  for  that 
purpose  he  slipped  out  to  the  barn,  took  his  horse,  and 
started  on  his  journey.   When  I  found  that  he  was  gone 


FATHER  JAMES'S   MINISTRY  AND   DEATH     161 

I  burst  into  a  flood  of  tears;  and  having  retired  to  a  bed- 
room I  threw  myself  flat  on  the  floor,  thinking  I  would 
certainly  cry  myself  to  death.  I  had  been  in  this  posi- 
tion but  a  short  time,  when  I  was  raised  by  Father  James. 
He  said  to  me:  'I  saw  you  before  me  as  I  was  riding 
away  —  just  as  you  are  now.'  I  then  opened  my  mind 
freely  and  found  that  he  knew  all  about  the  cause  of  my 
trials.  He  said  he  was  thankful  that  we  had  wisdom 
enough  to  wait  till  we  could  find  the  truth. 

"The  last  time  that  Father  James  was  at  Harvard 
I  was  living  at  Jeremiah  Willard's,  where  the  South 
family  now  is.  When  Father  was  about  to  leave  us,  the 
brethren  and  sisters  gathered  around  him  to  see  him  de- 
part. Father  got  out  of  his  sleigh  and  walked  between 
the  brethren  and  sisters,  and  then  kneeled  down  and 
said, '  Brethren,  put  off  your  shoes  from  off  your  feet,  for 
the  ground  whereon  we  stand  is  holy.'  Father  spoke  to 
us  for  some  time,  exhorting  us  to  stand  faithful  to  the 
end.  It  was  a  very  affecting  and  impressive  scene.  It 
was  in  the  latter  part  of  March,  I  think,  in  the  year 
1787.  The  ground  was  very  wet,  but  we  regarded  it 
not. 

"My  sister  Phebe  told  me  that  that  morning  she 
helped  get  breakfast,  and  when  she  went  out  to  get  some 
wood,  Father  James  followed  her.  As  she  attempted  to 
take  up  a  large  fire-stick,  Father  took  hold  of  the  other 
end  to  assist  her.  She  let  go  of  the  stick  for  fear  of  being 
bewitched.    Father  observed  it  and  smiled." 

We  find  also  a  few  words  from  Brother  John  Robin- 
son :  — 


i62     GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

"One  time  in  Father  James's  day,  Brother  Abijah 
Worster  was  going  to  Stonington  to  preach  to  the  world. 
Father  James  said  to  him : '  Don't  reprove  them  for  their 
sins,  for  you  will  only  get  a  club  on  the  head  if  you  do 
it,  and  it  will  do  you  no  good.  You  may  hold  up  Christ 
and  the  cross  to  them.'"  x 

The  Shakers  held  Father  James  in  great  esteem  and 
with  a  real  affection.  It  is  recorded  of  him  that  he  was 
"so  amiable  in  his  deportment,  and  so  winning  in  his 
manners,  that  he  often  disarmed  the  most  violent  op- 
posers  of  their  rage."  He  was  much  beloved  by  those 
who  knew  him,  both  believers  and  unbelievers. 

"The  sympathetic  powers  of  his  soul  were  such  that 
when  he  wept  it  seemed  as  though  no  feeling  heart  could 
refrain  from  tears;  and  when  he  rejoiced  every  soul  that 
possessed  the  life  of  the  Gospel  could  not  but  feel  the 
power  of  his  joy,  and  rejoice  with  him.  He  knew  how  to 
come  to  lost  souls  in  every  situation,  and  to  administer 
help  in  due  season.  As  he  was  brought  up  in  the  Gospel 
from  his  childhood,  he  possessed  a  remarkable  degree  of 
purity  of  spirit.  Indeed,  it  seemed  as  though  every  feeling 
of  his  soul  breathed  purity,  righteousness,  and  love.  He 
often  said:  'The  Gospel  is  without  fault;  it  is  as  straight 
as  straightness;  it  is  pure  as  the  heavens;  and  if  you 
obey  it  not,  you  will  lose  your  souls.'  Sometimes  he  used 
to  say : '  I  would  willingly  lay  down  my  life  for  my  breth- 
ren, if  I  were  called  to  do  it,  for  I  feel  that  degree  of  love 
for  them  that  they  feel  very  near  and  dear  to  me,  like 
my  own  soul.'"  2 

1  Unpublished  Harvard  Shaker  Records. 

2  A  Summary  View  of  the  Millennial  Church. 


FATHER  JAMES'S   MINISTRY  AND   DEATH     163 

His  ministry  was  short,  but  very  active.  It  is  evident 
that  he  felt  the  responsibility  of  consolidating  this  faith 
which  Mother  Ann  preached  so  earnestly,  before  he  also 
should  be  taken  away.  For  persecution  had  undermined 
his  strength  as  it  had  that  of  the  others,  though  he  did 
not  succumb  as  soon.  There  was  great  sincerity  and  sim- 
plicity in  his  preaching,  as  the  time  of  his  ministry  was 
evidently  drawing  to  an  end. 

"You  ought  to  be  watchful  over  your  words  at  all 
times,  and  be  careful  to  know  that  you  speak  the  truth; 
not  tell  things  that  you  do  not  know  to  be  true  in  such 
a  manner  as  to  deceive  others;  you  ought  to  represent 
things  as  they  are,  and  not  deceive  one  another;  it  is 
lying  —  it  is  wicked!"  And  again  he  would  say:  "Be 
what  you  seem  to  be,  and  seem  to  be  what  you  really 
are;  don't  carry  two  faces.  You  that  dare  use  deceit, 
remember  what  I  say;  God  will  yet  meet  you  in  a 
strait  place."  * 

fa**\«  »rf**i*i|  ■«-Kt*ifl*t4liPfl  1 f11 

Roxalana  Grosvenor  has  left  this  extraordinary  re- 
cord :  — 

"Sister  Jemima  told  me  that  when  Father  James  re- 
ceived favors  from  those  of  the  Believers  who  were  rich, 
1  A  Summary  View  of  the  Millennial  Church. 


164    GLEANINGS  FROM   OLD   SHAKER  JOURNALS 

he  would  sometimes  say  smilingly,  but  with  an  expres- 
sion not  to  be  mistaken,  'I  won't  be  bribed.'  Father 
James,  in  speaking  of  the  increase  of  the  work  of  God 
and  prophesying  of  the  beauty  of  Zion,  would  sometimes 
say,  '  But  greater  power  will  never  be  on  the  earth  than 
now  is ' ;  and  certainly  their  power  must  have  been  very 
great  by  Sister  Jemima's  account.  She  told  me  she  had 
flown  from  the  Square  House  to  the  South  House,  pass- 
ing over  fences,  or  whatever  came  in  her  way,  without 
touching  any  material  thing."  l 

Sister  Jemima  went  to  Enfield  on  a  visit  at  the  time 
that  Father  James  was  there.  His  strength  had  finally 
given  out  and  he  was  taken  with  severe  suffering.  She 
and  a  number  of  others  were  present  when  he  said, 
'Remember  this  thing  and  lay  it  up;  don't  ever  throw 
yourselves  away,  though  you  be  fallen  ever  so  low,  —  it 
is  never  too  late  to  cry  to  God.'  This  he  repeated  several 
times."  2 

"Many  were  the  instructions,  exhortations,  and 
solemn  warnings  which  he  delivered  in  the  last  days  of 
his  ministry.  When  he  came  near  the  close  of  his  life  he 
said : '  I  have  given  you  my  life  —  all  I  have  I  have  given 
unto  you.' 

"About  two  weeks  before  his  decease  he  said:  'My 
body  is  under  great  sufferings,  but  I  feel  my  soul  at  peace 
with  God  and  man.    I  have  given  you  the  Gospel;  now 

1  Unpublished  Harvard  Shaker  Records.  Many  instances  of 
levitation  are  recorded  among  the  Shakers. 

2  Ibid. 


FATHER  JAMES'S   MINISTRY  AND   DEATH     165 

see  to  it  what  kind  of  use  you  make  of  it.  If  you  keep 
the  Gospel,  the  Gospel  will  keep  you.  I  have  given  my 
life  for  the  people,  and  after  I  am  gone  there  will  be  a 
great  increase.' 

"A  little  before  his  decease  there  came  a  number  of 
the  brethren  and  sisters  who  went  to  his  room  to  take 
their  leave  of  him.  On  entering  the  room  where  he  lay, 
they  kneeled  down  in  sorrow  and  tears  and  in  prayer  to 
God,  feeling  sensible  that  this  would  be  the  last  time 
they  should  ever  see  his  face  in  this  world.  '  I  feel  weak 
in  body,'  he  told  them,  'but  comfortable  in  my  spirit. 
I  desire  you  would  give  my  love  to  the  people  where 
you  go,  and  tell  them  that  I  am  alive  and  that  I  never 
expect  to  die;  for  the  sting  of  death  is  taken  from  me, 
and  all  fear  and  terror;  yet  I  expect  soon  to  put  off  this 
earthly  tabernacle.    Farewell.' 

"When  he  was  dying  a  number  of  the  brethren  and 
sisters  were  at  his  bedside.  On  enquiring  how  he  felt,  he 
said:  'My  sufferings  are  exceeding  great;  but  that 
peace  and  consolation  which  I  feel  in  my  soul  over- 
balances them  all.  That  peace  and  comfort  which  I  feel 
in  the  Gospel  I  would  not  exchange  for  a  thousand  such 
worlds  as  this.  If  you  hold  out  to  the  end,  you  will  feel 
that  peace  which  I  now  feel.'  l 

"After  awhile  his  breath  came  shorter  and  his  voice 
fell  to  a  whisper,  though  he  was  conscious  up  to  the  end. 

"And  so  Father  James  died  at  the  age  of  thirty-seven 
on  the  20th  of  July,  1787. 

"At  Father  James's  decease,  the  funeral  was  attended 
the  following  day,  and  the  scene  was  very  affecting  to 
1  A  Summary  View  of  the  Millennial  Church. 


166    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

all  Believers,  who  viewed  him  as  their  Elder  and  Father, 
and  the  last  of  those  faithful  ministers  of  Christ  who  had 
brought  the  Gospel  of  salvation  to  this  land  and  who  had 
been  called  to  stand  in  the  ministry."  1 

1  Unpublished  Harvard  Shaker  Records. 


XXI 

THE   VINDICATION    OF   MOTHER   ANN'S   CHARACTER 

Such  is  the  story  of  Mother  Ann  and  the  Elders  as  told 
in  the  old  Shaker  records.  However  extravagant  the 
tenets  of  their  religion  and  fantastic  their  form  of  wor- 
ship, they  had  the  courage  of  their  convictions  and  were 
willing  to  undergo  continual  suffering  in  its  cause.  In- 
deed, it  can  be  said  that  they  died  as  a  result  of  the  per- 
secution that  was  meted  out  to  them. 

There  is  no  attempt  made  in  this  book  to  analyze  the 
strange  intricacies  of  their  interpretation  of  the  Scrip- 
tures. There  is  also  no  use  in  it,  because  it  belongs  to  a 
day  long  past  —  to  one  of  those  periods  in  the  world's 
history  when  a  sign  in  the  heavens  was  looked  for  — 
"when  your  sons  and  daughters  shall  prophesy  —  when 
your  young  men  shall  see  visions  and  your  old  men  shall 
dream  dreams."  As  the  Eldress  said,  "We  are  looking 
at  life  to-day  from  a  different  angle." 

The  laws  of  psychology,  which  are  studied  with  such 
close  attention  at  the  present  time,  can  account  for  much 
that  seemed  incomprehensible  in  the  days  of  Mother 
Ann's  ministration,  when  all  strange  happenings  were 
believed  to  be  supernatural.  Unaccountable  things  do 
happen  when  emotional  religious  enthusiasm  gets 
charged  with  hysteria;  for  science  has  not  yet  fathomed 
all  the  powers  lying  fallow  in  the  mind  and  in  the  unex- 
plored regions  of  the  soul,  nor  the  compelling,  indrawing 
attraction  that  some  of  them  possess.  No  one  could  tell 


168    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

who  would  suddenly  become  stirred  by  the  subtle  vibra- 
tions that  emanated  from  the  Square  House.  The 
Shakers  did  not  know  it  themselves.  They  felt  the  power 
and  used  it,  and  sincerely  thought  that  by  so  doing  they 
were  proving  their  right  to  consider  themselves  to  be 
the  Chosen  People.  No  one  who  has  any  knowledge  of 
their  history  can  doubt  their  sincerity  in  this  belief, 
and  this  claim  of  the  Shakers  to  the  right  to  use  these 
mysterious  forces  was  the  real  cause  of  the  violence  of 
the  persecution  of  which  they  were  the  victims;  for  un- 
derneath the  hatred  and  antagonism  of  those  who  were 
opposed  to  them  was  the  deeper  and  more  penetrating 
emotion  of  superstitious  fear. 

Who  can  read  these  old  records  and  not  be  touched  by 
the  childlike  quality  of  faith  possessed  by  the  followers 
of  Mother  Ann?  And  who  would  be  willing  to  suffer 
persecution  unless  that  faith  were  genuine?  There  could 
have  been  no  great  pleasure  in  being  beaten  and  buffeted 
and  execrated  day  after  day,  and  month  after  month, 
and  year  after  year.  But  their  enemies  refused  to  con- 
cede even  this  much  to  them.  There  have  been  books 
written  against  them  that  deal  in  such  exaggerations  as 
to  cause  the  reader  to  marvel  at  the  ingenuity  of  the 
imagination  displayed :  page  after  page  of  horrible  accu- 
sations, such  as  tying  ropes  under  the  arms  of  some  un- 
fortunate novitiates  and  dropping  them  into  a  well  to  re- 
main dangling  in  water  all  night,  and  of  dragging  others 
by  the  hair  around  the  house  and  maltreating  them  so 
severely  as  to  cause  death,  when  they  would  be  secretly 
buried  and  the  mystery  covered  up,  and  of  drunken 
orgies,  and  witchcraft  and  hypocrisy.     It  was  against 


THE   VINDICATION   OF   MOTHER  ANN        169 

Mother  Ann  especially  that  these  accusations  were 
hurled,  but  Father  William  and  Elder  James  came  in  for 
their  share  as  well.  They  even  went  so  far  as  to  state  that 
Mother  Ann  and  Father  William  wrought  themselves 
up  to  such  a  furious  temper,  in  a  discussion  as  to  who 
should  succeed  in  the  ministry  after  her  death,  that  they 
wrestled  with  each  other  in  the  fiercest  kind  of  battle, 
belaboring  each  other  unmercifully,  while  Elder  James 
stood  by  with  the  followers  declaring  that  they  were 
"beholding  war  in  Heaven,"  and  that  "Right  would 
prevail,"  and  as  a  result  of  this  pugilistic  encounter 
Father  William  died  a  few  days  afterwards,  closely  fol- 
lowed by  Mother  Ann ! 

After  the  shameful  treatment  of  the  Shakers  at 
George  Darrow's  at  New  Lebanon,  many  of  the  in- 
habitants felt  outraged  and  ashamed  that  such  a  thing 
could  happen  in  their  town,  and  after  Mother  Ann's 
death  much  criticism  was  made  regarding  it.  As  a  re- 
sult, a  number  of  those  who  had  been  in  the  mob  got 
together  as  old  men  forty  years  afterwards,  and  wrote 
out  affidavits  to  the  effect  that  on  the  day  of  the  mob 
Mother  Ann  was  so  intoxicated  that  she  did  not  know 
what  was  happening  to  her.  Let  those  who  prefer  to 
believe  these  things  do  so;  but  how  little  do  they  tally 
with  the  quaint  simplicity  of  the  old  Shaker  records 
and  journals! 

Here  is  an  anecdote  from  one  of  them  that  it  is  well 
to  place  right  here:  — 

"When  Mother  and  the  Elders  were  at  Asa  Bacon's, 
the  leaders  of  a  mob  insisted  upon  seeing  Mother  Ann. 


170    GLEANINGS  FROM   OLD  SHAKER  JOURNALS 

'We  hear,'  said  they,  'that  she  ran  away  from  her  own 
country  —  that  she  had  been  cropped  and  branded,  and 
had  her  tongue  bored  through  for  blasphemy;  and  we 
want  to  see  for  ourselves.' 

"Mother  Ann  came  out  of  the  house  at  their  request. 
'What  do  you  want  of  me?'  asked  she.  They  replied 
by  repeating  these  reports.  'Will  you  believe  your  own 
eyes?'  said  Mother.  'We  shall  be  obliged  to,'  replied 
the  leader.  'Then  come  near,'  said  Mother  Ann,  'and 
see  for  yourselves.'  She  then  turned  up  her  cap  and 
showed  her  ears,  and  said,  'See  if  my  ears  have  been 
cropped,  and  see  if  my  forehead  has  been  branded.' 
Then,  showing  her  tongue,  she  said,  'See  if  my  tongue 
has  been  bored.' 

"After  they  had  seen,  and  examined  for  themselves, 
Mother  asked,  'What  do  you  think  now?'  'I  think,' 
the  leader  replied,  'that  they  tell  damned  lies  about 
you!'"  » 

Sister  Rachel  Spencer,  who  was  with  Mother  Ann 
continually,  wrote  the  following  testimony  of  her  in 
1826:  — 

"With  regard  to  Mother  Ann,  who  was  so  much  perse- 
cuted while  living,  and  whose  character  has  been  so 
scandalized  by  the  wicked  since  her  decease,  I  can  truly 
say  I  bless  God  that  I  ever  found  such  a  Mother!  I  can 
testify  before  all  people  that  I  ever  found  her  remarkable 
in  all  piety  and  godliness,  and  a  swift  witness  against 

1  Testimonies  of  the  Life,  Character,  Revelations,  and  Doctrines  of 
Mother  Ann  Lee.    (Albany,  1888.) 


THE   VINDICATION   OF   MOTHER  ANN        171 

every  evil  propensity  and  everything  that  pertained  to 
the  depravity  of  a  fallen  nature.  She  was  ever  faithful 
in  strengthening  and  confirming  the  feeble,  relieving 
the  buffeted,  comforting  the  afflicted,  cheering  the 
sorrowful,  building  up  the  good,  and  purifying  out  the 
evil. 

"As  to  her  character  and  conduct,  I  never  felt  under 
any  necessity  of  going  to  her  enemies  for  information, 
nor  of  listening  to  the  tales  of  slanderers,  'who  know  not 
what  they  say,  nor  whereof  they  affirm,'  because  I  have 
had  sufficient  opportunity  of  knowing  her  for  myself.  I 
can  say  I  have  heard,  seen,  and  felt  the  true  and  genuine 
spirit  of  righteousness  which  she  displayed  in  all  her 
words  and  actions.  I  have  seen  her  undaunted  and  com- 
posed even  in  times  of  the  bitterest  persecution,  and  saw 
her  meet  her  enraged  persecutors  with  a  calm  and  un- 
ruffled countenance." 

In  speaking  of  the  day  when  the  mob  attacked  the 
Shakers  at  George  Darrow's,  in  New  Lebanon,  on  the 
journey  back  to  Niskayuna,  Sister  Rachel  Spencer  says 
that  before  the  mob  came  — 

"We  had  a  joyful  and  happy  meeting.  Mother  was 
very  bright  and  cheerful,  and  her  soul  seemed  to  be  filled 
with  divine  power  and  love.  No  candid  and  reasonable 
person  could  have  entertained  the  least  suspicion  of  her 
being  intoxicated  as  her  ungodly  persecutors  afterwards 
reported.  After  much  exercise,  the  night  being  far  spent, 
Mother  retired  to  a  small  bedroom  on  the  lower  floor,  and 
the  Elders  upstairs.     I  was  very  early  employed  in  the 


172     GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

kitchen,  with  a  number  of  the  sisters,  in  preparing  break- 
fast and  putting  the  house  in  order;  and  we  had  nearly 
finished  our  work  when  the  mob  came.  The  house  was 
at  that  time  clean  and  decent  and  all  was  still  and  quiet, 
when  suddenly  we  were  beset  on  every  side  by  a  large 
gang  of  unprincipled  wretches  in  mob  array.  The  prin- 
cipal rooms  below  were  nearly  filled  with  brethren  and 
sisters,  who  endeavored  to  keep  the  mob  out;  but  re- 
gardless of  remonstrances  or  entreaties  they  rushed  in 
like  furious  tigers.  A  number  of  them  burst  into  the 
kitchen  and  furiously  assaulted  the  sisters  who  were 
collected  there.  We  strove  with  all  our  strength  to  keep 
them  back,  but  in  vain.  They  seized  and  hurled  us  out 
of  doors,  one  after  another,  with  the  utmost  violence. 
I  was  thrown  out  and  beaten  so  that  my  flesh  was  black 
and  blue  in  spots  all  over  me.  Many  other  of  the  brethren 
and  sisters  shared  the  same  fate.  Several  doors  were 
broken  to  pieces;  the  ceiled  partition  of  the  little  room 
where  Mother  had  retired  was  torn  down  flat  to  the 
floor;  and  she  was  hauled  out  and  thrown  into  the  car- 
riage without  any  ceremony.  When  they  left  the  house 
it  looked  shockingly. 

"Had  she  been  guilty  of  the  base  things  charged 
against  her  by  her  enemies  they  would  have  had  no 
occasion  to  continue  their  accusations  down  to  this  day; 
for  both  she  and  the  Society  which  she  planted  would 
have  been  sunk  in  oblivion  many  years  ago.  'The  tree  is 
known  by  its  fruits,  and  a  corrupt  tree  cannot  bring 
forth  good  fruit.'" 

Sister  Hannah  Cogswell  writes  of  these  accusations: — 


THE   VINDICATION  OF  MOTHER  ANN        173 

"All  the  false  accusations  and  slanderous  reports  that 
have  been  spread  abroad  in  the  world  cannot  injure 
Mother  Ann,  nor  destroy  her  testimony.  And  though 
they  may  deceive  and  impose  upon  the  understanding  of 
strangers,  yet  they  cannot  alter  the  feelings  of  any  of 
her  faithful  followers,  who  know  the  truth  by  personal 
acquaintance  and  actual  experience. 

"Is  it  not  very  singular  that  those  who  had  very 
little,  if  any,  personal  acquaintance  with  her,  and  some, 
too,  who  perhaps  never  saw  her  except  when  they  came 
with  mobs  to  persecute  her,  should  pretend  to  know 
so  much  more  about  her  than  those  who  were  with  her 
day  and  night,  and  knew  all  her  proceedings,  and  who 
can  confidently  say,  in  the  truth  and  sincerity  of  their 
hearts,  that  they  never  found  any  evil  in  her?  Or  can 
rational  people  be  led  to  believe  that  we  were  such  dupes 
and  idiots  as  to  be  incapable  of  knowing  whether  the 
abominations  alleged  against  Mother  and  the  Elders 
were  true  or  false,  when  we  had  so  fair  an  opportunity? 
Or  will  they  suppose  that  we  were  so  blinded  by  delu- 
sion and  fanaticism  that  we  could  not  have  seen,  at 
least,  some  part  of  these  abominations,  if  anything  of 
the  kind  had  been  transacted?  The  truth  is,  we  were 
not  blinded  nor  deceived  with  regard  to  such  things. 
Mother  Ann's  testimony  was  keen  enough  against  every- 
thing of  that  nature  to  keep  us  on  our  watch;  and  had 
she  been  guilty  of  those  things,  it  would  have  destroyed 
our  confidence  in  her  at  once.  But  we  know  these  charges 
to  be  false,  as  well  as  we  know  they  have  been  reported. 
I  can  say,  for  one,  that  I  have  not  been  led  blindfold  by 
a  vain  imagination  these  forty-five  years  past.    I  know 


174    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

that  she  loved  righteousness  and  hated  iniquity;  and 
I  can  bear  witness  that  her  soul  abounded  in  good- 
ness and  love;  and  that  she  was  able  to  minister  the 
same  to  others,  I  have  seen  and  felt  in  numberless  in- 
stances." 

And  Sister  Thankful  Brace  wrote  the  following:  — 

"As  everything  in  nature  brings  forth  its  own  like- 
ness; so  Mother  Ann's  gospel  has  always  produced  good 
fruits,  —  the  fruits  of  righteousness  and  peace,  honesty, 
justice,  and  truth.  And  by  these  fruits  I  know  it  to  be 
the  Gospel  of  Christ,  —  the  foundation  of  eternal  life, 
—  a  stream  that  never  is  dry;  for  such  it  has  proved  to 
my  soul;  it  refreshes,  strengthens,  and  comforts  me  day 
and  night." 

In  an  account  of  Mother  Ann  and  the  Elders  written 
by  Elijah  Wilds  in  1826  he  makes  the  following  state- 
ment: — 

"  I  can  certify,  from  my  own  knowledge  and  experience, 
that  the  base  accusations  that  have  been  heaped  upon 
them  by  the  wicked  are  without  any  foundation  in  truth ; 
for  I  always  found  their  example  to  correspond  with  their 
testimony.  They  were  prudent,  temperate,  and  charit- 
able people;  wise,  chaste,  and  discreet  in  their  language 
and  deportment.  Had  they  been  otherwise,  I  certainly 
should  have  known  it;  for  I  had  far  greater  opportunity 
to  inform  myself,  and  know  the  truth  about  them, 
than  any  of  their  calumniators  had.    I  have  also  a  sure 


THE   VINDICATION   OF   MOTHER  ANN       175 

evidence  in  my  own  soul  which  no  calumniator  can 
take  from  me." 

These  are  some  of  the  tributes  paid  to  the  founders  of 
the  Shaker  religion  by  their  faithful  followers,  who  re- 
membered them  with  deep  and  lasting  affection. 


XXII 

THE  GATHERING  OF  THE  CHURCH  AT  HARVARD 

A  new  era  now  begins  for  the  Shakers.  Though  Father 
James  did  much  to  prepare  the  way  for  the  future  de- 
velopment of  Mother  Ann's  religion,  her  prophecy  was 
fulfilled  in  that  it  devolved  upon  Joseph  Meacham  to 
gather  the  Believers  into  the  well-organized  communis- 
tic Society  that  prospered  so  notably  for  over  a  century. 
The  following  extract  is  from  the  Harvard  manuscript 
records : — 

"Father  James  was  succeeded  in  the  ministry  by 
Joseph  Meacham,  who  was  a  native  of  Enfield  in  Con- 
necticut, born  February  1 1,  1740.  He  was  a  man  of  deep 
penetration  and  strong  mental  powers;  he  had  formerly 
been  a  Baptist  preacher,  and  was  a  leading  character 
in  the  fore-mentioned  Revival  at  New  Lebanon.  Lucy 
Wright,  a  woman  greatly  distinguished  for  her  faithful- 
ness, wisdom  and  discretion,  was  also  chosen  and  ap- 
pointed as  first  leading  character  in  the  female  line.  She 
was  a  native  of  Pittsfield,  Massachusetts,  born  February 
5,  1760. 

"These  two  had  been  eminently  useful  during  Father 
James's  ministry,  and  had  ably  supported  him  in  pro- 
tecting, strengthening,  and  encouraging  the  people,  and 
preparing  them  for  the  increasing  work  which  was  to  fol- 
low.  These  were  at  New  Lebanon. 

"The  third  church  in  order  was  at  Harvard,  Massa- 


GATHERING  OF  THE  CHURCH  AT  HARVARD  177 

chusetts.  Father  Eleazer  Rand  and  Mother  Hannah 
Kendall  were  sent  from  New  Lebanon  to  gather  the 
people  into  Church  relations  at  Harvard  and  Shirley. 
These  two  Societies  came  under  Father  Eleazer  and 
Mother  Hannah  and  their  helpers.  Church  gathered  at 
Harvard  in  179 1.  The  outline  of  the  order  of  the  Society 
was  this :  — 

"The  Communal  body  of  Shakers  was  divided  into 
three  classes,  called  Families. 

"The  first,  or  Novitiate  Family,  located  at  a  little 
distance  from  the  Church  Family,  and  composed  of  all 
the  probationary  members,  being  under  the  special  care, 
direction,  and  instruction  of  four  of  the  Elders  of  the 
Church  Family,  two  of  each  sex,  called  Novitiate  Elders. 
Here  the  Novitiates  were  fitted  and  prepared  for  ad- 
vancement in  Shakerism  at  the  will  of  the  candidate,  or 
they  were  at  full  liberty  to  return  to  the  world,  if,  after  a 
full  understanding  of  the  requirements  of  the  order,  they 
did  not  find  themselves  in  full  sympathy  herewith. 

"  If  the  candidate  was  bound  by  ties  of  matrimony  to 
an  unbelieving  partner,  he  was  refused  admission,  unless 
a  separation  was  the  mutual  desire  of  both  husband  and 
wife,  or  a  legal  separation  accomplished  under  the  civil 
laws  of  the  land.  And  under  such  circumstances,  if  the 
convert  was  a  husband,  he  must  before  admission 
would  be  granted,  convey  to  his  wife  a  just  share  of  all 
his  possessions. 

"The  second,  or  Junior  Family,  is  composed  of  those 
who  have  come  into  the  order  under  the  same  covenant 
as  the  Novitiate,  but  untrammelled  by  the  embarrass- 
ments of  the  matrimonial  class  and  are  thus  enabled  to 


178    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

devote  themselves  more  freely  to  the  furtherance  of 
spirituality  in  their  own  lives,  and,  in  consequence, 
receive  greater  enjoyment  which  comes  from  the  feeling 
that  they  are  one  step  further  advanced  toward  perfect 
Shakerism. 

"  In  this  order,  as  well  as  in  the  Novitiate,  all  are  amply 
provided  for  in  health,  sickness,  and  old  age;  also  they 
may  retain  the  lawful  ownership  of  all  their  property 
as  long  as  they  may  desire;  or  they  may  donate  the  use 
of  any  part,  or  all,  of  their  property  for  the  mutual 
benefit  of  the  family  with  which  they  are  connected, 
and  the  property  itself  may  be  resumed  at  any  time ;  or 
they  may  dedicate  a  part,  or  the  whole,  and  consecrate 
it  forever  to  the  support  of  the  institution. 

"The  third,  or  Senior  Family,  so  called  the  Church 
Family,  is  composed  of  all  those  who  have  had  sufficient 
time  and  opportunity  practically  to  prove  the  faith  of 
Shakerism;  and  are  prepared  to  enter  freely,  fully,  and 
voluntarily  into  a  united  and  consecrated  interest. 
These  covenant  and  agree  to  devote  themselves  and  all 
they  possess  to  the  service  of  God  and  the  support  of  the 
Gospel,  forever;  solemnly  promising  never  to  bring 
debt  or  damage,  claim  or  demand  against  the  Society,  or 
any  member  thereof,  for  any  property  or  service  they 
may  have  devoted  to  the  use  and  purpose  of  the  insti- 
tution. To  enter  this  order  of  perfect  Christianity  is  the 
aim  and  end  of  every  true  convert  to  Shakerism. 

"The  Ministry  is  the  central  Executive  of  the  whole 
order,  and  consists  of  two  brethren  and  two  sisters;  and 
in  addition  to  this  every  regularly  organized  family  in 
a  Society  has  two  Elder  Brethren  and  two  Elder  Sisters, 


GATHERING  OF  THE  CHURCH  AT  HARVARD  179 

who  have  charge  of  the  spiritual  affairs,  also  two  dea- 
cons and  two  deaconesses  who  have  care  of  the  temporal 
business;  all  other  positions  of  care  and  trust  are  rilled 
after  the  same  dual  order. 

"The  Shakers  teach  that  Shakerism,  instead  of  attend- 
ing solely  to  the  spiritual  necessities  of  man  for  only  one 
day  in  seven,  cares  for  and  supplies  all  his  temporal,  as 
well  as  spiritual  wants,  all  the  seven  days  of  the  week."  1 

Now  as  the  Society  began  to  be  fully  organized,  the 
rules  in  every  department  became  more  definite.  An 
almost  military  precision  succeeded  the  haphazard 
methods  of  Mother  Ann's  day,  when  religious  worship 
might  start  at  any  moment  of  the  day  or  night  and  con- 
tinue for  hours,  and  food  was  taken  when  it  happened 
to  be  convenient. 

The  plan  of  the  houses  —  their  architecture,  and  their 
positions  on  each  side  of  the  road  —  was  as  uniform  as 
could  be  made,  allowing  for  the  different  lay  of  the  land 
chosen  for  the  villages. 

"The  sisters  live  in  their  respective  houses  and  the 
brethren  in  theirs.  All  rise  simultaneously  every  morn- 
ing at  the  signal  of  the  bell,  and  those  of  each  room  kneel 
together  in  silent  prayer,  strip  from  the  beds  the  cover- 
lets and  blankets,  lighten  the  feathers,  open  the  win- 
dows to  ventilate  the  rooms,  and  repair  to  their  places  of 
vocation.  Fifteen  minutes  are  allowed  for  all  to  leave 
their  sleeping  apartments.      In  the  summer  the  signal 

1  A  Concise  History  of  the  United  Society  of  Believers  called  Shakers, 
by  Charles  Edson  Robinson.    (East  Canterbury,  N.H.) 


1 80    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

for  rising  is  heard  at  half-past  four,  in  the  winter  at  half- 
past  five.  Breakfast  is  one  and  a  half  hours  after  rising 
—  in  the  summer  at  six,  in  the  winter  at  seven;  dinner 
always  at  twelve,  and  supper  at  six.  These  rules  are, 
however,  slightly  modified  upon  the  Sabbath.  They 
rise  and  breakfast  on  this  day  half  an  hour  later,  dine 
lightly  at  twelve,  and  sup  at  four.  Every  order  main- 
tains the  same  regularity  in  regard  to  the  meals. 

"All  enter  the  dining-room,  the  sisters  through  one 
door  and  the  brethren  through  another,  and  gently  ar- 
range themselves  at  their  respective  places  at  the  table, 
then  all  simultaneously  kneel  in  silent  thanks  for  nearly 
a  minute,  then  rise  and  seat  themselves  almost  inaudibly 
at  the  table.  There  is  no  talking  allowed.  After  eating, 
all  rise  together  at  the  signal  of  the  first  Elder,  kneel  as 
before,  and  gently  retire  to  their  places  of  vocation, 
without  stopping  in  the  dining-hall,  or  loitering  in  the 
doorways  or  on  the  stairs. 

"The  houses  are  vacated  during  the  day,  except  by 
sisters,  who  take  turns  in  cooking,  making  beds,  and 
sweeping.  When  brethren  or  sisters  enter  their  house  they 
must  uncover  their  heads  and  hang  their  hats  and  bon- 
nets in  the  lower  corridors,  and  walk  softly,  and  open 
and  shut  the  doors  gently,  and  in  the  fear  of  God.  In 
a  word,  the  whole  house  shall  be  kept  sacred  and  holy 
unto  the  Lord. 

"Three  evenings  in  the  week  are  set  apart  for  worship, 
and  three  for  '  union  meetings.'  Monday  evening  all  may 
retire  for  rest  at  the  usual  meeting-time,  an  hour  earlier 
than  usual.  At  half-past  seven  in  the  summer,  and  at 
eight  in  the  winter,  a  bell  summons  all  of  every  order  to 


GATHERING  OF  THE  CHURCH  AT  HARVARD  181 

their  respective  dwellings,  there  to  retire,  each  indi- 
vidual in  his  own  room  half  an  hour  before  evening  wor- 
ship. 

"To  retire  is  for  the  inmates  of  every  room,  generally 
from  four  to  eight  individuals,  to  dispose  of  themselves 
in  either  one  or  two  ranks,  and  sit  erect,  with  their  hands 
folded  upon  their  laps,  without  leaning  back  or  falling 
asleep,  and  in  that  position  labor  for  a  true  sense  of  their 
privilege  in  the  Zion  of  God.  If  any  chance  to  fall  asleep 
while  thus  mentally  employed,  they  may  rise  and  bow 
four  times,  or  gently  shake,  and  then  resume  their  seats. 

"When  the  half-hour  has  expired  a  small  hand  bell 
summons  all  to  the  hall  of  worship.  All  pass  the  stairs, 
and  enter  the  hall  two  abreast  upon  tiptoe,  bowing  once 
as  they  enter,  and  pass  directly  to  their  place  in  the 
forming  ranks."  l 

It  must  have  taken  the  Shakers  some  time  to  get  used 
to  this  new  order  of  things.  An  entry  is  found  among 
the  unpublished  Harvard  Shaker  Records  of  this  period 
which  is  interesting :  — 

"After  Church  relation  began  to  be  established  their 
meetings  were  quite  different  from  what  they  had  been 
in  Mother  and  the  Elders'  day.  Lively  dancing  pretty 
much  ceased,  and  the  step  and  shuffling  manners  were 
adopted;  more  in  the  square  order.  Some  of  the  exer- 
cise was  quite  slow,  such  as  shuffling  to  the  following 
songs :  — 

1  Fifteen  Years  in  the  Senior  Order  of  Shakers,  by  Hervey  Elkins. 
(Dartmouth  Press,  Hanover,  1858.) 


1 82    GLEANINGS  FROM   OLD  SHAKER  JOURNALS 

^||c|c6^|^M*|W|ftt^Yla|1|^[cc^Vl<,'| 
1*<|6&fi|^fr|MC|f|f|^|*^|&ltd|1-t*|«t«lrfE|itc,|e^| 

"This  was  not  always  so,  for  although  they  began 
their  dances  quietly,  the  pace  quickened  as  the  ardor 
increased,  but  the  difference  from  the  old  method  was, 
that  now,  however  fast  the  dance  became,  there  was 
rhythm  throughout." 

Father  Eleazer,  however,  could  not  give  up  his  old 
ways  all  at  once  as  the  following  extract  will  show:  — 

"In  a  particular  meeting  in  the  sisters'  chamber,  first 
house,  when  they  were  laboring  in  a  lively  manner, 
Father  Eleazer,  having  his  coat  and  jacket  off,  and  being 
quite  sweaty,  said  to  Mother  Hannah  Kendall:  'Don't  I 
look  like  Father  William?  I  feel  like  him!'"  » 
1  Unpublished  Harvard  Shaker  Records. 


||    ■  •■   .      : 


w  1 
■<    ° 

2! 

if,       f*     £ 


li   l  I 


GATHERING  OF  THE  CHURCH  AT  HARVARD    183 
The  following  song  was  sung  to  labor  after. 


F^d:\~L\  I  ^  "^  \tt/  'lll'i    ^*i/  a^''**-  "**&? *■<>■*£ £~tZ-  ev*i  oy  J&cvu-A^j- 

"The  shuffling  and  step  manner  with  some  variations 
in  their  forms  and  speed,  were  the  principal  manner  of 
exercise  in  the  meetings  for  quite  a  number  of  years  after 
the  Church  was  gathered.  To  stand  in  their  ranks  and 
sing  solemn  songs  without  words  was  often  the  principal 
manner  of  worship." 

At  the  same  time  the  Records  state:  — 

"Mother  Lucy,  Elder  Abiather,  Sister  Ruth,  and  Ben- 
jamin Bruce  came  from  Lebanon  to  Harvard.  They 
sung: — 

'"With  the  help  of  Mother's  Rod 
We'll  always  keep  the  way  of  God.' 

"This  was  the  first  of  hymns  being  introduced." 


1 84    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 
And  at  the  same  time  — 

"Joshua  Goodrich  and  Betty  Davis  came  from  Han- 
cock and  Joshua  learned  our  brethren  and  sisters  the 
song  of  the  'Happy  Journey':  — 

'"Oh  the  happy  journey  we  are  pursuing, 

Come,  Brethren  and  Sisters,  let's  all  strip  to  run; 
Let  all  be  awakened  and  up  and  be  doing, 
That  we  may  attain  our  destined  home.'  "  l 

The  author  has  a  feeling  that  Brother  Joshua  must 
have  composed  this  upon  the  spur  of  the  moment. 

The  first  thing  to  be  done  in  the  way  of  work  was  to 
build  the  meeting-house.  The  habit  of  the  time  was  to 
construct  the  walls  in  a  horizontal  position,  and  when 
they  were  nearly  completed  they  would  all  be  raised  and 
dovetailed  together  and  the  building  would  then  stand 
ready  for  the  finishing  touches. 

The  raising  of  the  meeting-house  at  the  Harvard  Shaker 
Village  was  accomplished  in  one  night,  that  time  being 
chosen  so  that  the  eyes  of  the  world  might  not  see  the 
process  which  was  looked  upon  as  a  sacred  rite.  It  hap- 
pened in  June,  1791. 

We  find  in  the  Records  that  Oliver  Adams  paid  £37.7.3 
as  a  gift  to  the  Society  and  the  rest  was  paid  for  in  the 
following  way:  — 

1  Unpublished  Harvard  Shaker  Records. 


GATHERING  OF  THE  CHURCH  AT  HARVARD  185 

"Some  would  bring  money  and  some  would  bring 
eatables.1 

"The  following  song  was  sung  by  Daniel  Tiffany  at 
the  South  house,  in  the  time  the  Church  was  gathering. 
Sister  Betty  Babbitt  was  there  at  the  time.  This  was 
for  the  slowest  manner  of  laboring,  shuffling  around,  and 
then  facing  one  way  and  shuffling":  — 

Many  converts  now  came  to  join  the  Shakers,  and  it 
was  in  the  following  manner  that  the  funds  of  the  Com- 
munity accumulated  and  helped  pay  the  expenses:  — 

"Sarah  and  Betty  Babbitt  brought  each  of  them  a 
cow  and  a  calf,  and  five  sheep  and  five  lambs.  Sarah 
Keep  sold  her  house  and  land  and  brought  in  the  pro- 
duct, £50. 

"  Deborah  Jewett  brought  three  sheep  and  ten  dollars. 
Joseph  Mixer,  Jr.,  moved  his  family  to  the  Church  and 
brought  all  his  substance;  three  beds  and  their  furniture, 
four  swarms  of  bees,  cattle,  horses,  grain  and  other  eat- 
ables, and  sundry  other  things  to  the  value  of  £69.6.7. 
Elizabeth  Crouch  brought  one  large  earthen  plate. 

"Jonathan  Wyeth  and  David  Divinal  brought  with 
them  one  sucking  pig. 

"Elizabeth,  Sarah,  Mary,  and  Patience  Crouch 
1  Unpublished  Harvard  Shaker  Records. 


1 86    GLEANINGS   FROM   OLD   SHAKER   JOURNALS 

brought  twenty-four  yards  of  check  cloth,  and  Sarah 
brought  sundry  other  things  amounting  to  £1.8.0. 
Solomon  Frizzle  brought  127  pounds  of  cheese.  Mehita- 
ble  Grace  brought  one  pound  of  chocolate.  Deliverance 
Cooper  brought  cloth  amounting  to  £1.5.6. 

"Oliver  Robertson  brought  fourteen  shillings  and  a 
yearling  colt. 

"Phebe  Keep  brought  one  shilling  and  sixpence. 
Jonathan  Crouch  brought  a  pair  of  oxen  with  him  three 
years  old."  1 

1  Unpublished  Harvard  Shaker  Records. 


XXIII 

THE   REVIVAL   OF    1807 

In  1800  and  1802  what  is  known  as  the  "Kentucky- 
Revival"  drew  the  attention  of  the  country  to  the 
extraordinary  manifestations  that  took  place  there. 
People  walking  in  the  streets  were  suddenly  thrown  to 
the  ground  by  some  unseen  force  and  would  remain  un- 
conscious for  hours;  others  were  afflicted  with  painful 
contortions  of  the  body;  others  without  warning  would 
run  on  all  fours  simulating  the  actions  of  a  mad  dog; 
children  would  shake  and  scream  with  terror.  A  con- 
viction that  evil  spirits  had  taken  hold  of  the  people 
and  were  martyrizing  them  became  a  fixed  idea  with 
some,  while  others  maintained  that  this  was  a  visitation 
destined  to  humble  the  pride  of  an  over-boastful  popu- 
lation. Listening  to  these  tales  the  Shakers  became  con- 
vinced that  these  unfortunate  people  could  be  drawn 
to  Shakerism  through  their  explanation  of  these  strange 
happenings,  so  like  what  had  possessed  some  of  their 
own  people  in  the  earlier  days.  They  sent  three  emissa- 
ries out,  who  made  such  an  impression  upon  the  agi- 
tated minds  caught  in  the  grip  of  what  they  deemed  to 
be  a  manifestation  of  disembodied  spirits  that  they  es- 
tablished several  Shaker  villages  and  so  drew  them  into 
the  fold. 

The  impression  that  this  made  upon  the  Eastern 
villages  smouldered  until  1807,  when  a  distinct  quicken- 
ing of  the  spirit  was  felt  to  such  a  degree  that  it  flamed 


188     GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

forth  into  a  "Revival,"  an  account  of  which  was  found 
among  the  old  records,  and  is  as  follows:  — 

"Public  testimony  pretty  much  ceased  being  held 
forth  to  the  world  for  a  number  of  years.  The  out  fami- 
lies carried  on  the  public  meetings  at  this  place,  till  the 
time  of  the  Revival,  or  near  that  time,  which  Revival 
commenced  in  1807.  They  used  to  come  together  and 
sing  a  solemn  song  or  two,  labor  two  or  three  songs  in  the 
shuffling  or  step  manner,  then  perhaps  sit  a  spell,  then 
rise  and  sing  another  solemn  song  and  dismiss  meeting. 

"A  little  sketch  concerning  the  Revival  which  was 
the  first  of  the  kind  that  took  place  since  the  Church  was 
gathered : — 

"Sometime  in  the  summer  of  the  year  1807,  the  gift  of 
God  was  given  to  us  to  put  our  hands  to  work  and  our 
hearts  to  God.  And  the  ensuing  fall  the  gift  was  re- 
newed to  put  our  hands  to  work  and  our  hearts  to  prayer, 
and  wake  up  to  God  and  come  out  of  our  lethargy  state; 
and  in  obedience  to  that  gift  we  were  not  forgotten  in 
other  gifts  that  were  as  much  needed  as  that.  Accord- 
ingly, our  Parents  received  a  letter  from  our  beloved 
Mother  Lucy  at  New  Lebanon  by  the  hand  of  Brother 
Nathan  Slate  which  felt  to  them  like  a  messenger  of 
God  in  due  time ;  which  was  as  follows :  — 

"That  in  obedience  to  the  above-mentioned  gift  it 
had  the  good  effect  to  shake  out  and  put  away  every- 
thing that  was  contrary  to  God,  and  search  the  hearts 
of  every  creature  to  see  what  was  there  that  was  con- 
trary to  the  Gospel.  It  was  also  the  gift  to  shake  out  and 
put  away  all  jesting  and  joking,  and  let  it  go  among  the 


THE   REVIVAL  OF    1807  189 

unclean  where  it  belonged ;  for  Believers  that  allow  them- 
selves in  such  things  were  defiled  thereby.  They  are 
unable  to  get  a  garment  long  enough  to  hide  them  before 
such  as  take  up  their  cross  against  such  unbecoming 
conversation. 

"And  when  they  read  the  letter,  they  were  struck  with 
consternation;  but  soon  they  felt  the  power  of  God  run 
through  them  like  fire.  It  felt  so  heavy  upon  them  that 
they  could  not  bear  it  alone;  accordingly  they  opened 
it  to  the  Elders,  and  then  to  the  brethren  and  sisters; 
which  ran  through  them  like  fire  through  dry  fuel,  some 
leaping,  some  dancing,  some  shouting,  some  speaking 
with  unknown  tongues,  some  turning  and  some  shaking. 

"Here  the  lively  dance  was  again  revived  among  Be- 
lievers, as  well  as  other  former  gifts  just  mentioned. 

"It  has  had  the  good  effect  to  search  our  hearts,  and 
purge  out  everything  that  was  a  burden  to  our  souls. 
And  likewise  to  put  away  every  hard  feeling  one  against 
another,  and  in  so  doing  we  had  gifts  of  sorrow,  and 
gifts  of  love,  by  which  we  felt  greatly  refreshed. 

"This  gift  began  the  19th  of  December,  1807,  and 
lasted  three  or  four  weeks,  although  we  did  not  shake 
at  every  meeting.  Sometimes  we  had  a  gift  to  sit  on 
the  floor;  sometimes  we  would  have  a  regular  church 
meeting. 

"There  was  a  gift  for  us,  when  the  Elders  feel  it 
necessary,  to  all  meet  together  and  each  one  pray  to 
God  for  themselves,  knowing  their  own  hearts,  and 
where  their  greatest  infirmity  lies;  and  for  every  one  to 
pray  to  God  to  help  them  to  overcome  their  greatest 
infirmity. 


igo    GLEANINGS  FROM   OLD  SHAKER  JOURNALS 

"The  first  such  meeting  we  had  was  in  the  evening  of 
the  first  day  of  January,  1808,  which  is  to  be  kept  as  a 
memorial. 

"Our  Parents  were  in  this  meeting.  They  said  they 
felt  the  gift  of  God  in  it,  and  there  must  be  a  little  of 
the  manna  preserved  in  the  pot.  And  this  was  to  be  the 
standard.  Another  gift  was  to  bring  us  down  into  the 
valley  of  humiliation  by  singing  a  little  song  in  which 
were  the  following  words :  — 

"'We  will  walk  softly  before  thee,  O  God.' 

"This  is  called  The  Valley,  which  is  to  be  kept  through 
time,  that  when  any  one  feels  their  sense  too  high,  to 
bring  them  down  into  the  valley  of  humiliation. 

"The  Revival  remained  in  its  height  about  six  weeks, 
having  meetings  at  almost  any  time,  and  in  different 
places. 

"At  one  particular  time  Father  Eleazer  led  the  way 
up  to  the  Square  House,  and  they  had  meeting  till  be- 
tween eleven  to  twelve  o'clock.  This  was  of  a  Monday 
night.  Singing,  lively  dance,  sitting  on  the  floor,  and 
various  ways  and  gifts  improved.  They  sung  Mother's 
and  the  Elders'  songs,  together  with  others. 

"In  that  meeting  Father  Eleazer  spake  how  it  used 
to  be  in  the  first  of  the  Gospel,  when  great  numbers  of 
people  were  collected  here.  Sometimes  many  would  be 
knelt  down  around  the  house,  praying  for  repentance 
and  forgiveness  of  their  sins;  and  others  under  the  trees 
opening  their  minds. 

"'And,'  said  Father,  'all  these  precious  gifts  and 
power  that  we  have  received  come  from  our  Blessed 
Mother,  Blessed  Father  William,  and  Father  James.' 


THE   REVIVAL  OF    1807  191 

"In  the  Revival  they  would  sometimes  calculate  on 
having  a  regular  meeting;  but  before  long  they  would  be 
set  down  on  the  floor;  speaking  in  tongues,  walking  the 
floor,  leaping  and  turning  were  more  or  less  the  exercises 
with  lively  dancing  sometimes.  Kneeling  in  the  hall 
might  frequently  be  seen.  Then  perhaps  gather  into  the 
meeting  room  before  breakfast  or  after,  as  might  be, 
pitch  up  a  song  and  soon  they  would  gather,  and  it  was 
easy  to  feel  a  flow  of  the  spirit. 

"During  the  Revival  Father  Eleazer  said :  ' This  shak- 
ing came  to  shake  out  that  which  was  wrong,  that  we 
might  inherit  the  kingdom  of  Heaven.'"  l 

In  one  of  the  journals  of  that  time  is  the  following 
entry  which  must  certainly  be  added  to  the  rest :  — 

"June  5 — Tuesday.  It  is  a  time  of  quite  a  revival 
here.  A  gift  lately  received  from  Lebanon.  This  evening 
the  whole  Society  met  in  the  meeting-house  at  half- 
past  6,  and  continued  our  meeting  four  and  a  half  hours. 
Franklin  Hammond  had  beautiful  gifts  in  tongues  in 
this  meeting.  Elder  Joseph  Hammond  had  a  beautiful 
gift  to  speak,  etc.  He  also  says  in  his  day-book,  '  We 
had  the  most  beautiful  and  heavenly  meeting  that  I 
ever  experienced,  and  even  had  any  idea  of.  I  think 
the  manifestation  exceeded  anything  I  ever  saw  of  the 
kind;  and  the  sensations  were  heavenly,  —  beyond  the 
power  of  language  to  paint.'  " 

Elder  Joseph  Meacham  died  in  1796,  and  Mother 
1  Unpublished  Harvard  Shaker  Records. 


192     GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

Lucy  Wright  had  full  control  of  the  whole  order  at  New 
Lebanon.  She  came  to  Harvard  several  times  and  each 
time  paid  great  attention  to  the  new  form  of  worship, 
for  under  her  lead  a  great  attempt  was  made  to  perfect 
the  method  of  dancing,  and  bring  it  into  a  kind  of 
rhythmic  motion,  suggestive  of  the  angels  dancing 
around  the  throne,  as  spoken  of  in  Revelation. 

A  number  of  entries  are  made  in  the  records  regarding 
this.  — 

"Along  about  this  time  some  songs  began  to  be 
motioned  with  our  hands;  various  motions  for  different 
songs;  and  to  motion  with  our  hands  for  the  various 
kinds  of  song  sung  for  laboring,  etc. 

^*\¥i  ^l^  d^\^  U^^^ti^ 

£tf  j^c^e^^  fitl  c*  j,,„ 

"There  was  also  a  manner  that  Believers  placed 
themselves  in,  in  their  afternoon  meetings  on  the  Sab- 
bath —  the  form  of  an  oven,  that  came  from  Lebanon 
somewhere  along  in  these  times." 


THE   REVIVAL  OF   1807  193 

An  entry  under  1813  reads  thus:  — 

"We  practised  some  along  these  days  to  go  round  in  a 
circle  single  file,  a  kind  of  double  hop,  or  a  little  slip  of 
the  foot  on  the  floor." 

Now  there  was  one  sister  who  had  a  very  beautiful 
voice,  and  the  old  records  still  ring  with  the  sweetness  of 
her  tones,  and  make  mention  of  her  continually.  She 
evidently  took  the  lead  among  the  singers  as  they 
marched  through  the  mazes  of  the  intricate  twistings  and 
turnings  of  the  dance.   She  is  spoken  of  thus :  — 

"Sister  Ascenath  was  a  very  beautiful  singer  in  that 
day,  and  sung  quite  a  number  of  beautiful  songs  which 
were  learned  here,  namely :  — 

'"Come,  Brother,  cast  your  anger  off 
And  every  passion  bury,  — 
Come,  souls,  and  drink  your  fill, 
Improve  each  moment, 
The  Law  was  holy,  — 
The  old  Israelites  knew 
What  it  was  they  must  do.'"  • 

"  In  the  afternoon  the  Elders  went  into  the  lower  part 
of  the  meeting-house,  the  Lebanon  and  our  Ministry 
1  Unpublished  Harvard  Shaker  Records. 


i94    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

present.   Saw  them  travel  which  was  new  to  us.   What 
we  now  call  marching. 

"Saturday  evening  the  brethren  and  sisters  met  in 
the  meeting-house.  Brother  Rufus  and  Sister  Ascenath 
in  meeting.  The  Elder  Brother  Caleb  spoke  that  there 
was  a  new  manner  of  labor  for  us;  then  Brother  Rufus 
stepped  forward  and  said  the  people  of  God  needed  a 
change  of  manner;  sometimes  to  labor  out,  sometimes 
to  shake  out,  and  sometimes  to  travel  out,  to  travel  on 
to  God.  We  had  a  beautiful  meeting.  Brother  Rufus 
and  Sister  Ascenath  sung  considerable." 

6%U  ^z^yt^ta'  ^-&ma^.  tot-as  ^4^t^f 'i 

The  following  are  extracts  from  old  Shaker  journals 
written  at  that  time:  — 

"Sept.  23d,  1827.  Sabbath  evening  in  meeting  Brother 
Benjamin  Wicker  spoke  to  the  young  people,  and  told 
them  how  he  had  got  along.  He  said  he  always  went 
according  to  the  counsel  of  his  Elders;  he  did  not  stop 
to  look  at  it  to  see  if  it  was  right  or  wrong;  he  said  it  was 
a  dangerous  thing  for  any  one  to  reason  and  criticise 
upon  what  their  Elders  felt  best  for  them,  but  if  he  had 
confidence  in  the  Elders,  he  could  go  on  and  do  as  they 
said,  and  in  that  way  any  one  was  safe,  even  if  their 
Elder  should  fall ;  for  he  never  knew  any  one  to  fail  that 
went    according    to   what    their    Elders    taught    them. 


THE   REVIVAL   OF    1807  195 

Father  Job  then  stepped  forward  and  spoke  on  the  above 
subject.  He  said  if  any  one  could  judge  his  Elder,  then 
he  is  no  Elder  to  him;  and  he  had  no  centre;  but  had  got 
to  look  somewhere  else  for  a  centre.  ' 

"Father  Job  spoke  much  on  this  subject  while  here, 
for  all  to  keep  their  centre  and  follow  their  Elders;  then 
they  would  go  safe. 

"In  October  the  Elders  of  the  Church  at  Harvard 
went  to  Shirley,  saw  Father  Job  and  his  order.  Father 
while  speaking  said  if  a  person  feels  under  considerable 
bearing,  the  best  way  is  to  be  cheerful  under  it,  for  it 
certainly  makes  it  more  agreeable  for  others,  and  easier 
for  ourselves  to  keep  up  cheerful. 

"The  same  day  we  were  in  Elder  Brother  Asa  Brockel- 
bank's  room  and  he  spoke  of  what  he  heard  Father  Job 
say,  since  he  had  been  at  Shirley  that  time.  Father  Job 
said  that  he  was  the  first  that  made  it  known  to  the 
people  at  Lebanon  that  the  first  gift  was  in  Father 
Joseph.  This  was  after  the  decease  of  Father  James  and 
was  made  known  to  Father  Job  by  revelation. 

"When  Father  Job  made  this  known  in  meeting  at 
Lebanon,  Elder  John  Hocknell  dropped  on  his  knees  and 
said,  'Blessed  be  God.'  And  they  all  dropped  on  their 
knees  and  the  floor  was  soon  wet  with  their  tears." 

"Jan.  10.  Monday  evening  the  young  brethren  and 
sisters  had  a  singing  meeting;  before  they  got  through 
Elder  John  came  in  and  spoke  as  follows :' Young  Breth- 
ren and  Sisters,  my  labor  is  for  you  more  than  it  is  for 
the  aged;  because  I  believe  the  aged  are  established.  I 
feel  nothing  but  charity  to  have  any  one  restored  as  long 


196    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

as  they  have  one  spark  of  anything  in  them  that  wants 
to  be  good.'  Said  Elder  John,  'Sabbath  morning  I  was 
walking  the  floor,  laboring  to  know  whether  we  were 
really  owned  and  accepted  of  God  or  not;  and  while  I» 
was  laboring,  it  appeared  to  me  that  I  sensed  as  it  were 
a  great  number  of  disembodied  spirits,  and  they  looked 
upon  us  and  blessed  us.'  Said  Elder  John,  'This  was  a 
precious  gift  of  God  to  me.'" 

"Sabbath.  At  2  o'clock  p.m.  The  Lebanon  Ministry, 
our  Ministry,  the  Elders,  brethren,  and  sisters  went 
into  the  street  and  marched,  and  when  we  got  against 
the  Square  House,  they  came  out,  and  the  South  fam- 
ily and  we  marched  to  the  Second  family  five  abreast. 
We  marched  to  the  west  side  of  the  house  and  stopped. 
They  came  out  and  formed  on.  Then  we  marched 
back  and  into  the  meeting  house,  sat  down  and  rested 
a  spell." 

In  the  same  manuscript,  under  the  date  of  February 
20,  1 82 1,  mention  is  made  of  the  decease  of  Mother  Lucy 
at  Watervliet. 

In  telling  about  her  before  her  death  while  she  was 
in  meeting  the  narrative  says :  — 

"  In  the  course  of  the  meeting  while  the  brethren  and 
sisters  were  laboring,  Mother  called  upon  all  to  shake; 
and  they  all  shook. 

"One  Sabbath  Mother  was  in  their  meeting  and 
spoke  to  the  brethren  and  sisters  as  follows:  Mother 
said  it  had  been  a  time  to  pick  up  first  Mother's  crumbs, 


THE   REVIVAL  OF   1807  197 

and  now  it  is  time  to  pick  up  Father  Joseph's  crumbs. 
Mother  said  these  gifts  of  laboring  were  given  through 
Father  Joseph  and  must  not  be  lost.  She  called  upon 
them  to  increase  in  their  laboring.  She  also  called  upon 
them  to  shake;  and  after  they  had  got  through  and 
formed  in  their  ranks  Mother  called  upon  all  to  clap 
hands;  and  they  had  a  very  lively  gift  of  clapping 
hands." 

It  was  only  a  year  after  the  Revival  that  Father 
Eleazer  Rand's  ministry  ended.  He  had  been  in  poor 
health  for  some  time  and  when  the  September  sunshine 
was  glorifying  the  reds  and  yellows  of  the  woodlands,  he 
breathed  his  last  and  his  body  was  laid  in  the  graveyard 
under  the  shadow  of  the  pine  trees. 

His  ministry  was  of  short  duration,  but  it  was  a  pro- 
gressive one,  though  the  records  are  scarce  regarding  it; 
but  some  of  his  sayings  were  inscribed  by  one  of  the 
brethren :  — 

"Put  away  the  whole  of  the  Tree  of  Knowledge  of 
good  and  evil,  so  that  we  may  have  access  to  the  Tree 
of  Life  that  bear  twelve  manner  of  fruits,  and  yielded 
her  fruit  every  month,  and  the  leaves  of  the  tree  were 
for  the  healing  of  nations.  This  shaking  came  to  shake 
out  that  which  was  wrong;  that  we  might  inherit  the 
Kingdom  of  Heaven. 

"Brethren,  be  not  ashamed  of  the  name  of  Shaker, 
for  the  faith  and  works  that  constitute  the  name  of 
Shaker  are  worth  more  than  all  the  riches  of  this  world, 
with  all  its  pollutions. 


198    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

"Truth  has  its  abode  in  the  nature  of  God;  it  matters 
not  to  me  where  the  creature  comes  from,  the  spirit  of 
the  world  is  no  better  in  one  man  than  another.  Any- 
thing outside  of  the  foundation  will  not  answer  our 
purpose. 

"Go  to  perdition  all  covetousness,  and  all  hard  feel- 
ing —  and  all  idle  talk  and  all  vain  jesting! 

"Labor  to  become  little,  and  put  away  the  great  / 
and  little  you." 

"This  was  the  last  meeting  that  Father  came  into  to 
speak,  or  take  any  care  of  the  meeting,  but  he  remained 
weak  and  feeble  through  the  spring  and  summer. 

"He  seemed  at  times  to  be  upon  the  gaining  hand, 
but  soon  he  had  poor  turns  which  seemed  to  take  away 
his  strength,  so  that  we  were  fully  convinced  that  his 
work  on  earth  was  done.  Everything  was  done  that 
the  Believers  were  able  to  do  for  his  recovery,  but  in 
vain.  He  said  his  suffering  was  for  the  increase  of  the 
Gospel.  He  was  going  to  prepare  the  way  for  other 
souls  to  come  in  and  receive  the  Gospel.  He  closed 
his  days  here  on  earth  in  suffering,  and  departed  this  life 
in  the  ordinary  manner  November  9,  1808,  greatly  be- 
loved and  respected  by  all  Believers. 

"Then  the  first  gift  rested  in  Mother  Hannah  who 
at  that  time  was  very  feeble  and  weak  by  reason  of  so 
much  sufferings.  But  in  the  following  spring  she  re- 
covered her  strength  remarkably,  and  stood  as  a  pillar 
in  the  temple  of  God."  1 

1  Unpublished  Harvard  Shaker  Records. 


XXIV 

THE   WAVE   OF   MYSTIC    SYMBOLISM 

We  must  now  pass  over  the  succeeding  years  until  1842 
and  1843,  that  memorable  period  when  a  spiritual  un- 
rest took  possession  of  men's  minds,  stirring  aspirations 
toward  a  more  ideal  life.  It  was  not  only  in  our  own 
strangely  emotional  New  England  that  these  unseen 
currents  made  themselves  felt,  but  all  over  the  world 
they  circled,  igniting  the  imagination  and  lifting  the 
eyes,  that  had  been  bent  downwards  upon  the  earth,  up 
to  the  far-off  heavens,  where  the  great  billowy  clouds 
seemed  to  shape  themselves  into  ideal  cities,  communi- 
ties, republics,  democracies.  A  general  reaching  out 
from  the  old  fettering  restrictions  of  thought,  into  a  new 
realization  of  something  fairer  and  more  beautiful  to 
be  found  in  the  near  future,  swelled  the  hopes  of  those 
whose  hearts  and  minds  were  attuned  to  these  pulsating 
vibrations.  Only  fourteen  miles  away  from  the  Shaker 
Village,  Emerson  at  Concord,  with  "his  feet  on  the 
ground  and  his  head  in  the  clouds,"  was  the  centre  of 
a  group  of  men  all  of  whom  were  looking  out  with  a  new 
vision  upon  what  seemed  like  a  new  world.  Two  miles 
to  the  westward,  just  beyond  the  Harvard  Village,  and 
overlooking  the  intervale,  Bronson  Alcott,  with  Charles 
Lane  and  other  transcendentalists,  were  creating  their 
"  New  Eden  "  on  the  old  farm  they  named  "  Fruitlands." 
Brook  Farm  was  already  established,  and  throughout 
the  country  other  communities,  brought  into  manifesta- 


200     GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

tion  by  this  compelling  desire  for  a  more  altruistic  mode 
of  living,  were  adding  their  influence  to  the  general  de- 
mand. The  agitation  was  varied  in  its  expression.  With 
the  intellectual  it  took  the  form  of  transcendentalism  — ■ 
while  a  certain  type  of  the  spiritually  inclined  found 
satisfaction  among  the  Second  Adventists,  or  Millerites, 
whose  principal  community  was  situated  only  ten  miles 
or  so  to  the  north,  at  Groton. 

In  other  parts  of  the  country  there  were  strange  tales 
told  by  the  Spiritualists  preceding  the  famous  "Roches- 
ter Knockings."  With  the  Shakers,  who  were  ever 
ready  to  vibrate  like  the  strings  of  an  ^Eolian  harp  to 
all  mysterious  spiritual  influences,  this  period  was 
marked  by  an  excess  of  symbolism,  intricate  and  sus- 
tained in  every  department  of  their  daily  life,  and  the 
whole  trend  of  their  religion  now  turned  toward  a  direct 
communication  with  the  spirit  world.  Some  day  these 
mysterious  waves  of  thought  that  pass  like  electric  cur- 
rents around  the  world,  causing  the  same  ideas  and  the 
same  desires  to  spring  up  simultaneously  in  widely  sep- 
arated countries  and  localities,  will  be  better  understood. 

One  of  the  most  influential  of  the  Elders  at  the  head 
of  the  "lead"  at  New  Lebanon  at  this  time  was  named 
Philemon  Stewart.  He  was  a  man  of  indomitable  will 
and  great  executive  ability,  and  his  commands  were  fol- 
lowed throughout  the  Society  in  strict  obedience.  It  was 
from  revelations  received  by  the  "lead"  at  New  Leba- 
non that  the  rules  and  regulations  were  furnished,  and 
when  it  was  announced  that  "a  gift"  had  come  from 
there,  whatever  that  "gift"  was,  absolute  obedience  to 
it  was  required. 


ELDRESS    MARIA   FOSTER 

Died  1897 

Aged  76  years 


THE  WAVE   OF   MYSTIC   SYMBOLISM         201 

As  has  been  already  stated,  every  act  was  performed 
symbolically  at  this  period,  and  an  interesting  account, 
given  by  a  Shaker  who  afterwards  left  the  Society,  ex- 
plains some  of  these  rites.  The  following  is  his  account 
of  cleansing  the  buildings:  — 

"  In  this  gift  a  day  is  devoted  specially  to  cleansing  the 
outbuildings  and  the  yards  about  the  buildings.  This 
revelation  came  in  1843.  And  by  it,  the  23d  of  Septem- 
ber in  every  year  for  ten  years  is  set  apart  for  this  pur- 
pose. This  special  revelation  and  command  was  re- 
ceived at  New  Lebanon  through  the  Elder,  Philemon 
Stewart,  to  this  effect.  A  little  book  containing  the 
revelation  is  read  in  the  several  families  throughout  the 
denomination  on  the  evening  previous  to  the  day  for 
cleansing.  The  requirement  is  that  on  the  morning  of 
that  day  we  rise  at  four  o'clock,  which  is  a  half-hour 
earlier  than  usual.  At  half-past  four  the  family  must 
assemble  in  the  meeting-room  of  their  dwelling.  It  is 
required  of  every  one  to  make  a  low  bow  as  he  or  she 
enters  the  room.  [The  bowing  was  dispensed  with  in 
1844.]  After  taking  their  places  in  the  meeting-room, 
they  must  sing  the  following  song  —  entitled  the  'Voice 
of  God.'  The  following  are  the  words:  '  I  will  roar,  roar, 
roar,  yea,  I  will  howl,  howl,  howl,  in  my  fury,  saith  the 
Lord,  because  of  the  abominations  that  rest  in  my  Zion. 
And  I  will  send  forth  a  curse,  curse,  curse,  yea,  I  will 
send  forth  a  heavy  curse  upon  the  inhabitants  that 
dwell  in  her.'  Then  all  kneel  down  in  prayer  and  while 
on  our  knees  we  bow  three  times.  We  eat  no  meat  that 
day,  but  live  'light,'  and  for  our  supper  we  have  nothing 


202    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

but  bread  and  water.  A  band  of  singers  is  selected  from 
among  the  brethren  by  the  Elders,  and  march  with  the 
Elders  in  solemn  procession  through  every  room,  in  all 
the  brethren's  workshops  and  other  outbuildings,  re- 
peatedly singing,  as  they  pass  along  through  every 
room  and  building,  the  song  quoted  above.  It  is  said 
they  shall  sing  it  'with  shame  and  confusion.'  And 
every  time  they  sing  the  words,  'And  I  will  send  forth 
a  curse,  curse,  curse,'  the  Elders  shall  stamp  their  feet 
with  indignation.  And  when  they  come  to  any  place 
where  they  believe  there  is  any  uncleanness,  they  shall 
shake.  These  are  the  exercises  of  the  forenoon.  In  the 
afternoon,  commencing  at  one  o'clock,  they  march 
through  all  the  fields  in  the  same  manner  repeating  the 
same  song  and  ceremonies. 

"A  band  of  singers  is  also  chosen  from  among  the 
sisters,  who  march  with  the  Eldresses  in  solemn  pro- 
cession in  the  forenoon  through  the  sisters'  workshops, 
nurse-rooms,  the  laundry,  etc.,  with  the  same  ceremonies, 
singing  repeatedly  the  above  song,  shaking  and  stamp- 
ing as  they  go.  In  the  afternoon  they  pass  through  the 
yards,  and  about  the  building  repeating  the  same  cere- 
monies. In  the  evening  after  our  supper  of  bread  and 
water,  the  dwelling-house  is  gone  over  in  the  same 
manner  as  the  shops  and  fields  in  the  daytime  —  with 
this  exception  however:  instead  of  the  above  song  the 
following  is  sung.  It  is  entitled  'Cleanse  your  Sanc- 
tuary.'  The  following  are  the  words:  — 

'"Purify  your  hearts,  O  my  children,  cleanse  your 
sanctuary  clean,  clean  your  dwellings  and  prepare  for 
holy  Mother  to  meet  you.' 


THE  WAVE  OF   MYSTIC   SYMBOLISM         203 

"The  Eldrcsscs  and  singing  sisters  go  through  all  the 
rooms  occupied  by  the  sisters,  singing  as  they  go:  the 
Elders  and  singing  brethren  through  those  occupied  by 
the  brethren,  singing  as  they  go.  The  rest  of  the  breth- 
ren and  sisters  must  be  in  their  several  rooms  during  the 
performance.  Thus  ends  the  day.  The  employment  of 
all  the  brethren  and  sisters,  save  the  Elders  and  singers, 
is  cleaning  every  dirty  or  filthy  place  on  the  premises, 
mending  broken  windows,  putting  things  in  place,  etc. 
No  other  work  is  to  be  done  during  the  day  and  no  songs 
are  to  be  sung  but  those  quoted  above,  or  others  that  are 
like  it." 

His  account  of  the  "Warring  Gift"  as  sent  from  New 
Lebanon  has  a  strangely  weird  ring  to  it :  — 

"When  anyone  is  lacking  in  obedience  or  does  not 
willingly  cooperate  with  the  spirit  of  a  meeting,  they  are 
subjected  to  a  warring  gift.  One  sister  commences  cry- 
ing, '  Woe !  woe !  woe !  woe ! '  and  is  soon  joined  by  several 
others — '  woe!  woe!  to  them  that  should  leave  the  ways 
of  God,  or  oppose  it.'  And  they  accompany  these  impre- 
cations with  a  general  concert  of  groaning,  shouting, 
shaking,  stamping,  and  altogether  create  a  tumult  which 
is  indeed  a  caution  to  the  unfaithful."  x 

"When  any  one  is  spoken  of  as  being  under  'opera- 
tions' it  means  jerking  of  the  head,  bowing  and  twisting, 
rolling  the  eyes  and  contorting  the  face  and  throwing 
the  arms  about." 

1  Two  Years  among  the  Shakers,  by  David  R.  Lamson.    (1848.) 


204    GLEANINGS  FROM   OLD   SHAKER  JOURNALS 

One  very  picturesque  gift  that  came  from  New  Leba- 
non in  the  spring  of  the  year  was  to  sow  the  seeds  of 
Love,  Truth,  Hope,  Charity,  and  all  the  virtues,  in  the 
fields  before  the  planting  began.  Groups  of  the  brethren 
could  be  seen  sowing  imaginary  handfuls  of  seed  the 
length  and  breadth  of  one  field,  while  an  equal  number 
of  sisters  would  be  doing  likewise  in  another.  In  this 
manner  every  field  belonging  to  the  Shakers  was  sown 
with  the  spiritual  seed  of  all  the  cardinal  virtues  before 
any  material  seed  was  planted,  in  order  that  a  special 
blessing  should  rest  upon  the  growing  crops. 

The  account  given  of  a  meeting  at  this  time  is  as 
follows :  — 

"When  the  Elders  exhort  the  brethren  and  sisters  to 
go  forth  in  the  travel  manner :  — 

"The  singers,  about  six  or  eight  or  more  of  them, 
placed  themselves  in  the  centre  of  the  room,  in  two 
ranks,  the  one  facing  the  other,  sisters  facing  sisters,  and 
brethren  facing  brethren.  The  remainder  formed  a 
circle  around  them,  three  abreast  —  the  brethren  by 
themselves  forming  one  segment  of  the  circle,  and  the 
sisters  by  themselves  forming  the  other.  The  children 
form  the  inside  file  of  the  circle.  The  singers  then  strike 
up  a  march  which  they  sing  over  four  or  five  times,  re- 
peating once  each  part  of  the  tune  every  time;  while  the 
company  march,  and  all,  both  singers  and  laborers,  beat 
the  time  with  their  hands.  Each  placing  his  two  hands 
before  him  in  a  horizontal  direction  moves  them  up  and 
down  in  time  with  the  tune.  When  the  tune  ceases  all 
stop  until  another  tune  is  struck.   After  a  few  tunes  in 


THE  WAVE  OF  MYSTIC  SYMBOLISM         205 

this  way,  Elder  Brother  says  the  brethren  and  sisters 
may  take  their  places  to  go  forth  in  the  quick  manner. 
Then  they  take  their  places;  the  sisters  in  the  east  part 
of  the  hall,  and  the  brethren  in  the  west,  leaving  a  space 
between.  The  sisters  form  a  line  in  front  of  a  seat  which 
runs  east  and  west  on  the  north  side  of  the  hall  standing 
about  middle  way.  The  company  stand  facing  the  sing- 
ers, the  Elders  being  in  front  and  nearest  the  middle  of 
the  hall  from  east  to  west.  When  a  tune  is  struck  up, 
they  turn,  the  brethren  to  the  left,  and  the  sisters  to  the 
right,  and  perform  a  sort  of  trotting  step,  each  company 
around  its  own  division  of  the  room  until  the  set  of  the 
tune,  when  all  turn  facing  the  singers  and  shuffle.  This 
continues  for  about  three  minutes  and  another  tune  is 
struck.  At  the  interval  of  the  tunes  there  is  sometimes 
speaking.  Some  brother  or  sister  expresses  their  thank- 
fulness for  their  privilege  in  the  Gospel,  and  express  their 
determination  to  be  obedient  to  their  beloved  Elders, 
and  keep  the  way  of  God.  Sometimes  the  Elders  exhort 
the  brethren  and  sisters  to  be  zealous,  and  labor  for  the 
'gifts  and  power  of  God.'  In  these  exhortations,  the 
Elders  manifest  great  zeal  and  energy  themselves. 

"As  these  exercises  continue,  the  zeal  increases,  the 
whole  company  frequently  clap  their  hands  in  concert. 
Some  begin  and  turn  around  with  great  rapidity,  some 
leap  and  shout  and  talk  in  unknown  tongues,  and  sing  in 
unknown  tongues.  All  this  time  the  young  sisters  con- 
tinue their  turning,  and  they  must  not  be  checked  be- 
cause it  is  by  the  inspiration  of  God  that  these  things  are 
done.  They  often  fall  prostrate  upon  the  floor  and  all 
animation  seems  lost  for  a  season.   There  is  frequently 


206    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

with  them  a  crouching  and  bowing,  as  though  affected 
with  a  shock  of  electricity." 

Another  account  is  given  which  is  equally  interesting 
by  Charles  Edson  Robinson  in  a  pamphlet  called  "The 
Shakers,"  which  gives  more  idea  of  the  symbolism:  — 

"When  a  tune  was  started  they  began  a  march  in  a 
circle  around  the  centre  of  the  room,  the  brethren  two 
abreast,  leading  the  column,  the  sisters  following  after 
in  sections  of  three  abreast.  In  this  march  there  was  a 
waving  movement  of  the  hands  by  drawing  inward,  as 
if  gathering  in  spiritual  good  and  storing  it  up  for  the 
necessities  of  the  week. 

"Occasionally  there  was  a  clapping  of  hands  in  perfect 
concert,  this  being  repeated  for  several  times  in  succes- 
sion. In  the  marching  and  counter-marching,  the  wor- 
shippers frequently  changed  their  positions,  the  breth- 
ren reducing  their  ranks  to  two  abreast,  while  the  sisters 
increased  their  ranks  to  three,  and  while  in  this  position 
the  singers  stood  in  the  centre,  the  others  encircling 
them  twice  in  their  marching.  Then  again  they  formed 
in  single  file  and  marched  around  the  central  body  ulti- 
mately forming  into  four  circles,  with  the  singers  as  a 
common  centre.  This  was  afterwards  explained  as  sym- 
bolical of  the  four  'dispensations'  as  expounded  in 
Shakerism.  The  first  from  Adam  to  Abraham;  the  sec- 
ond from  Abraham  to  Jesus;  the  third  from  Jesus  to 
Mother  Ann;  and  the  fourth,  the  'Millennial'  which  the 
Shakers  claim  they  are  now  enjoying  as  the  triumphs  of 
their  religion. 


THE  WAVE   OF   MYSTIC    SYMBOLISM         207 

"The  following  hymn  was  usually  sung  to  the  march- 
ing:— 

" '  I  shall  march  through  Mount  Zion 
With  my  angelic  band, 
I  shall  pass  through  the  city 
With  my  fan  in  my  hand, 
And  around  thee,  O  Jerusalem, 
My  armies  will  encamp, 
While  I  search  my  Holy  Temple 
With  my  bright  burning  lamp.' 

"At  the  close  of  the  singing,  one  of  the  sisters  began 
to  rock  her  body  to  and  fro;  at  first  gently,  then  in  a 
more  violent  manner,  until  two  of  the  sisters,  one  on 
each  side,  supported  her  else  she  would  have  fallen  to  the 
floor.  She  appeared  to  be  wholly  unconscious  of  her  sur- 
roundings, and  to  be  moved  by  an  invisible  power.  The 
shaking  of  the  subject  continued  to  increase  in  violence, 
and  it  was  with  great  difficulty  that  she  could  be  re- 
strained from  throwing  herself  forcibly  to  the  floor.  Her 
limbs  became  rigid,  her  face  took  on  an  ashen  hue,  her 
lips  moved,  and  she  began  to  speak  in  a  clear  distinct 
voice,  every  word  of  which  penetrated  every  part  of  the 
room  which  was  as  still  as  death.  Every  eye  was  on  the 
recipient  of  the  gift,  every  ear  open  to  catch  each  word 
as  it  fell  from  her  lips.  She  spoke  of  the  shortness  of  life, 
of  the  absolute  necessity  of  abandoning  the  world  and 
its  sinful  pleasures  before  it  was  too  late;  that  in  Shak- 
erism  was  embodied  all  the  virtues,  and  none  of  the  vices 
of  mankind;  that  through  her  the  spirit  of  Mother  Ann 
was  speaking  to  every  Shaker  present  to  remain  stead- 
fast to  the  faith  and  they  would  enjoy  the  richest  of 
Heaven's  blessings  —  an  eternity  of  bliss." 

"For  the  space  of  fifteen  minutes  she  spoke  rapidly, 


208    GLEANINGS  FROM  OLD  SHAKER  JOURNALS 

yet  impressively,  her  whole  frame  shaking  from  head  to 
foot.  Gradually  the  'spell'  left  her,  and  her  limbs  re- 
laxed as  she  sank  into  a  seat  completely  exhausted." 

There  is  an  account  of  a  young  man  who  had  the  te- 
merity to  join  in  one  of  these  sacred  dances  in  a  mocking 
spirit. 

"As  the  dance  progressed  he  suddenly  tripped  and  fell. 
One  of  the  clairvoyants,  or  'instruments,'  as  they  call 
them,  instantly  sprang  forward,  passed  his  hands  with 
great  rapidity  over  him  as  though  binding  him  with 
invisible  cords,  and  then  returned  to  the  dance.  The 
clairvoyant's  eyes  were  closed,  as  indeed  were  the  eyes 
of  all  while  in  that  condition.  The  young  man  vainly 
struggled  to  rise,  to  turn,  or  hardly  to  move.  He  was 
fettered,  bound  fast  by  invisible  manacles.  The  brethren 
were  summoned  to  witness  the  sight.  In  the  space  of 
about  half  an  hour  the  clairvoyant  loosened  his  fetters 
and  he  arose  mortified  and  confounded." 

Sometimes  at  a  meeting  an  Elder  from  New  Lebanon 
or  from  Enfield  or  one  of  the  other  Societies  would 
be  present,  and  announce  that  he  had  brought  bas- 
kets full  of  gifts  for  the  brethren  and  sisters  —  some 
would  be  from  Mother  Ann,  some  from  Father  James 
and  Father  William,  and  many  other  departed  spirits. 
These  presents  were  accompanied  by  attending  angels. 
The  baskets,  gifts,  and  angels  were  invisible  to  all 
except  to  the  mediums,  who  would  describe  them  to 
the  company. 


THE  WAVE   OF    MYSTIC    SYMBOLISM        209 

The  whole  audience  of  brethren  and  sisters  were  re- 
quested to  walk  up  and  receive  an  invisible  chain  of  gold 
which  symbolized  love.  Each  one  would  bend  the  head 
as  if  a  chain  were  being  passed  over  it.  After  all  had 
received  a  gift,  great  joy  and  gratitude  would  be  ex- 
pressed in  the  dance. 

In  the  year  1842  a  very  important  revelation  was  re- 
ceived at  New  Lebanon,  the  knowledge  of  which  was 
imparted  to  all  the  Societies,  with  the  command  to 
follow  it  in  every  detail.  The  revelation  required  that 
each  Society  should  prepare  a  holy  place  of  worship 
upon  a  hilltop  as  near  at  hand  as  could  be  found;  the 
exact  spot,  however,  would  be  designated  through  an 
inspired  medium.  Every  Society  had  a  different  name 
for  this  holy  spot.  At  Harvard  it  was  called  the  Holy 
Hill  of  Zion,  and  it  is  close  to  the  Shaker  Village. 

A  very  beautiful  avenue  of  maples  that  arches  over- 
head led  to  a  wood  road  that  wound  around  the  hill  until 
the  top  was  reached.  Here  the  brethren  were  told  to 
remove  the  trees,  roots,  stones,  and  everything  that 
rendered  the  ground  uneven  for  about  three  eighths  of 
an  acre  in  the  form  of  a  square,  and  to  smooth  it  and  seed 
it  down  so  that  it  would  be  like  a  beautiful  lawn.  This 
was  surrounded  by  a  fence.  In  the  centre  a  low  fence 
surrounded  a  small  space  in  the  form  of  a  hexagon.  In 
the  centre  of  this  the  Fountain  of  Life  was  supposed  to 
flow.  At  the  north  end  of  this  small  spot  a  marble  slab 
was  erected  from  three  and  one  half  to  four  feet  high. 
On  this  monument  the  following  inscription  was  carved 
on  one  side :  — 


210    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

Written  and  placed  here 
By  the  Command  of  our  Lord  and  Saviour  Jesus  Christ. 

THE   LORD'S  STONE 

Erected  upon  this  Holy  Hill  of  Zion 
November  23d,  1843. 

Engraved  at  Harvard. 

On  the  other  side,  which  faced  the  fountain,  was 
inscribed :  — 

For  the  healing  of  the  Nations,  who  shall  here  seek  my  favor. 

And  I  will  pronounce  all  people  who  shall  come  to  this  foun- 
tain, not  to  step  within  this  enclosure,  nor  place  their  hands 
upon  this  stone  while  they  are  polluted  with  sin.  I  am  God  the 
Almighty  in  whose  hands  are  judgment  and  mercy.  And  I  will 
cause  my  judgments  to  fall  upon  the  wilful  violator  of  my  com- 
mands in  my  own  time  according  to  wisdom  and  truth,  whether 
in  this  world,  or  in  Eternity.  For  I  have  created  all  souls,  and 
unto  me  they  are  accountable. 

Fear  ye  the  Lord. 

The  Shakers  held  all  day  meetings  on  the  Holy  Hill, 
and  here  the  worship  in  the  dance  was  especially  intri- 
cate and  ecstatic.  Round  and  round  the  fountain  they 
would  whirl  in  rhythmic  motion,  swaying  in  unison, 
marching,  singing,  hour  after  hour;  and  here  the  "in- 
struments" would  hold  converse  with  the  departed 
spirits:  the  apostles,  the  prophets  of  t)ld,  the  famous 
dead  of  all  nations  —  the  great  among  the  Egyptians, 
Indian  chiefs,  Arab  sheiks,  the  French  prophets,  —  all 
these  disembodied  spirits  held  converse  with  the  wor- 
shippers through  the  mediums  and  clairvoyants.  It  has 
been  recorded  that  at  one  meeting  on  the  Holy  Hill 
during  this  period  forty  thousand  such  spirits  were  seen 
encircling  the  hilltop  like  a  great  and  mighty  host  of 


THE  WAVE  OF   MYSTIC   SYMBOLISM        211 

witnesses,  and  remained  there  during  the  hours  spent  in 
worship. 

"The  day  for  meeting  upon  the  mountain  is  with  the 
Shakers  a  glorious  day,  a  day  of  rejoicing  and  a  feast  of 
fat  things.  All  are  elated  with  the  idea  of  going  onto  the 
mountain ;  both  old  and  young  seem  equally  elated  —  all 
go  who  are  able  to  walk,  and  some  who  are  not  able  to 
walk,  ride,  though  it  is  a  steep  and  difficult  way  for 
horses  and  vehicles."  * 

It  was  very  distasteful  to  the  Shakers  to  allow  visitors 
upon  the  Holy  Hill,  as  the  mystic  symbolism  of  the 
worship  was  only  intelligible  to  themselves.  Here  it 
became  more  intricate  and  involved  than  at  any  other 
time,  and  they  made  the  claim  that  here  the  supernatu- 
ral revelations  received  were  startlingly  clear  and  defi- 
nite. At  this  time  Elder  Philemon  Stewart  at  New  Leba- 
non announced  that  an  angel  of  the  Lord  had  bade  him 
write  a  book,  which  was  called  "The  Sacred  Roll  and 
Book"  and  which  set  forth  the  commands  from  Heaven. 

On  the  title-page  is  written :  — 

"A  Holy  Sacred  and  Divine  Roll  and  Book  from  the 
Lord  God  of  Heaven,  to  the  inhabitants  of  earth;  re- 
vealed to  the  United  Society  at  New  Lebanon,  County 
of  Columbia,  State  of  New  York,  United  States  of  Amer- 
ica. Printed  in  the  United  Society,  Canterbury,  N.H. 
1843." 

The  binding  of  this  book  was  done  by  the  Shakers  at 
Harvard,  and  much  mention  is  made  of  it  in  the  journals 

1  Two  Years  among  the  Shakers,  by  D.  B.  Lamson. 


212    GLEANINGS  FROM   OLD  SHAKER  JOURNALS 

and  records.  The  order  was  given  that  it  should  be  read 
at  stated  times  throughout  the  Society,  but  that  has 
long  since  ceased  to  be  done.  The  book  was  an  excessive 
outburst,  in  keeping  with  the  Spiritualistic  tendencies 
that  held  such  complete  sway  among  the  Shakers  at  this 
period,  and  which  reached  to  such  a  point  that  a  reaction 
set  in  from  which  they  have  never  recovered. 

Now  another  gift  came  from  New  Lebanon  at  four 
different  times,  of  which  only  a  slight  mention  will  be 
made,  though  the  full  account  is  among  the  Harvard 
Shaker  Records.  There  were  three  visitations  from 
"Holy  Mother  Wisdom"  in  1841  and  1842. 

While  the  fundamental  tenet  of  the  Shaker  religion 
is  the  dual  nature  of  the  Almighty,  the  exaggerations 
which  spread  through  the  symbolism  of  their  worship 
became  so  insidious  as  to  permeate  their  belief  through 
and  through,  until  the  point  was  reached  when  the  ab- 
stract feminine  quality  of  Wisdom  was  brought  down 
to  the  personal  plane  and  called  "Holy  Mother"  and 
given  a  voice  with  which  to  impart  knowledge  through 
mediums  to  the  eagerly  waiting  Believers.  Apparently 
"Holy  Mother"  visited  every  room  and  every  building 
in  the  village,  followed  by  all  the  brethren  and  sisters, 
and  these  she  blessed,  and  she  likewise  spread  her  bless- 
ings over  every  building  and  every  acre  of  land,  so  that 
all  might  prosper. 

Speaking  of  this  visitation  the  following  entry  is 
made  in  one  of  the  journals  written  in  1841 :  — 

"One  morning  as  we  arose  from  the  breakfast  table, 
She,  with  all  the  captivating  beauty  of  Wisdom,  reveals 


THE  WAVE  £>F  MYSTIC   SYMBOLISM         213 

the  purpose  of  her  visitation,  and  says,  '  I  have  come  to 
set  my  house  in  order,  and  to  complete  and  fortify  the 
walls  of  my  Zion.'  She  counsels  where  to  find  her  and 
invites  us  into  the  low  and  pleasant  valley  of  humilia- 
tion: 'For,'  says  she,  'I  am  found  there,  and  there  I 
bless  the  humble  soul.'" 


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214    GLEANINGS  FROM   OLD   SHAKER  JOURNALS 

On  Thursday  evening  December  30,  there  is  another 
entry  made.   In  speaking  of  the  meeting  it  says:  — 

"Many  bright  and  holy  angels,  blessed  Mother  Ann, 
Father  William,  Father  James,  and  a  great  number  of 
Ancient  Saints  and  departed  spirits  attend. 

"Whenever  Wisdom  spoke,  all  her  instruments  wit- 
nessed and  bowed,  saying,  'This  and  thus  hath  said  Holy 
Mother  Wisdom.' 

"This  was  a  beautiful  and  solemn  time,  strong,  power- 
ful, and  feeling  were  the  words  of  inspiration.  The  great 
power  and  gift  that  pervaded  the  duration  of  the  meet- 
ing, and  the  number  inspired,  rendered  it  one  of  the  most 
eventful  times  of  the  eventful  day." 

The  third  visitation  is  much  the  same,  but  to  show  the 
feeling  that  this  symbolism  created  among  the  Shakers, 
the  following  entry  of  one  of  the  journals  is  given:  — 

"As  soon  as  the  farewell  is  sung  WTisdom  addresses  the 
'lead'  in  Zion,  and  says:  'O  ye  holy  Anointed,  what 
more  can  I  do  to  comfort  and  strengthen  you  and  the 
little  ones  under  your  care?  Have  I  not  done  all  I  can 
for  you.'  'Yea'  (answered  Elder  Grove).  'Well,  then, 
fare  ye  well,  fare  ye  well,  fare  ye  well,  my  little  faithful 
suffering  band!' 

"As  these  words  are  pronounced  under  insupportable 
grief,  all  suddenly  fall  on  their  faces  to  the  floor,  and 
then  give  vent  to  inexpressible  sorrow." 

Another  handwriting  inserts  this  closing  entry:  "Thus 
closed  the  most  striking,  sublime,  solemn,  and  beautiful 
manifestations  ever  made  to  mortals." 


THE  WAVE   OF   MYSTIC   SYMBOLISM         215 

In  the  fourth  visitation  the  voice  of  the  Almighty  is 
heard  through  the  mediums.  The  journals  abound  in 
cheerfulness  during  this  experience,  and  one  of  the  en- 
tries is  here  given :  — 

"August,  1844.  Love,  joy,  simplicity,  and  freedom 
greatly  abound  and  seem  to  have  taken  possession  of 
and  to  reign  in  the  hearts  of  the  brethren  and  sisters. 

"Soon  after  the  labor  is  begun  in  evening  meeting  the 
holy  prophet  Jeremiah  is  announced  and  cordially  wel- 
comed. The  good  old  prophet  gives  us  freely  of  his  love. 
Certainly  all  ought  to  give  thanks  and  praise  to  that  God 
who  so  bountifully  bestows  his  gifts  and  his  blessings. 

"While  we  were  in  meeting  the  rain  fell  in  such  copi- 
ous showers  as  to  flood  the  ground  and  the  water  ran 
like  a  brook  in  the  street.  This  occurrence  Elder  Grove 
said  impressed  him  that  the  blessing  of  God  would  de- 
scend in  like  bountiful  manner."  * 

The  following  verses  in  unknown  tongues  were  re- 
ceived through  inspiration  during  this  period  of  over- 
wrought religious  revivalism.  Those  written  in  English 
were  also  inspired.2 

Specimens  of  Songs  in  Unknown  Tongues 

"O  calvini  criste  I  no  vole, 
Calvini  criste  liste  um, 
I  no  vole  vinin  ne  viste, 

I  no  vole  viste  vum."  N.  R. 

"Hi  condi  re  ve  um  si  hon  lene  ve  Ion  O, 
Vi  nick  ane  asked  on  vande  sack  ane  O  le, 
Mu  ne  on  a  ke  ve  le  O  hick  ane  has  ca  volon, 
Si  ne  um  a  ve  ve  lorn  on  hi  nis  ka  sen  a  ke  hola."    N.  R. 

1  Unpublished  Harvard  Shaker  Records.        2  See  Appendix. 


216    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

"Cero  vera  ascenda  hanya  monev  vale 
Silo  vera  allma  oye  vando  calise 
Vo  ve  cali  se  Ion  an  ni  dins  wurdo 
O  lo  va  li  se  me  selon  mace  dan  ya  va." 

"Concave  van  eve  va  cana  vana  do, 
Van  eke  wan  awe  ve  cana  vane, 
Wan  gne  sana  gne  ve  nana  vane  co, 
Sana  se  fana  ve  se  ol  ca  nane." 

"O  gue  won  wiste  wa, 
We  gnon  guistu  ka, 
Cuo  con  ristu  we, 
Wo  zon  zane  ke 
Gue  wain  wisna  guo 
Ze  nain  gnisna  woo 
We  sain  win  no  haw, 
Ka  ween  na  na  wah." 

"Oh  we  will  praise  our  Maker,  yea,  we  even  will 
Ki  lo  vin  sa  vo  van  vos  onena  vil, 
Care  van  se  neve  cara  van  se  ve 
I  le  vin  se  vo  van  vos  onena  va." 

"I  lo  le  vitica  vum  vole  os  ca  nere  von, 
I  lo  le  viteca  vum  se  ra  os  ca  nera  von, 
I  le  viteca  vole  vum  se  ra  os  ca  nere  von, 
I  le  viteca  vole  vum  se  ra  os  ca  nana." 

The  last  of  these  is  often  sung  in  their  meetings,  in  a 
march,  as  they  "labor"  or  march. 

"Selera  vane  van  vo  canara  van  se  lava 
Dilera  van  se  lane  cinara  van  se  vo, 

'T  is  Mother's  Holy  love,  love,  she  sent  it  by  her  dove,  dove, 
'T  was  vane  van  se  vane,  't  will  ever  more  endure." 


1838 

"Come  let  us  labor  to  be  free, 
Now 's  the  time  to  travel 
In  the  way  we  should  be 
Free  from  every  evil." 


THE  WAVE  OF   MYSTIC   SYMBOLISM         217 

"The  grinding  work  is  going  on, 
It  is  the  work  of  Mother, 
And  when  we've  ground  up  every  wrong, 
Then  we  shall  love  each  other, 
We  '11  labor  for  more  life  and  zeal 
And  we  will  be  more  simple 
Then  we  shall  always  know  and  feel 
That  we  are  Mother's  children.1 

1837 
O  do  feel  more  life 
More  love  and  union 
Now  is  the  time  to  gather  love 
Pure  love  and  union. 
Strive,  strive  to  gather  in 
Gather  in  your  portion 
Now 's  the  time  to  be  free, 
Come  be  in  motion." 

"0  1  will  labor  for  love,  love,  love, 
Pure  love, 
Oh  I  will  labor  for  love 
Pure  self-denying  love  — 
This  will  make  me  happy, 
This  will  make  me  pure, 
This  will  land  me  safe 
On  Zion's  peaceful  shore 

Oh  how  I  love  to  sing  and  dance 
Oh  how  I  love  to  labor 
Oh  how  I  love  to  play  the  harps 
Of  Jesus  Christ  my  Saviour."  2 

1838 

"Come,  come  ye  virgins  bright 
In  worship  all  unite 
Now  in  this,  we'll  take  delight 
'T  is  beautiful  behavior. 
Give  us  room  to  dance  and  play 
We  have  put  our  sins  away 
Lo!  we  stand  in  open  day 
And  we  will  praise  our  Saviour." 


Harvard,  1838.    2  Hymn  written  at  Harvard  in  February,  il 


218    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 


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THE  WAVE   OF   MYSTIC   SYMBOLISM        219 


"Now  on  this  highly  favored  land 
Let  us  like  faithful  soldiers  stand, 
For  God  in  justice  will  demand 
According  to  our  measure. 
Then  let  no  one  their  trust  betray 
To  seek  their  own  self-pleasing  way, 
But  move  along  this  holy  way 
With  cheerfulness  and  pleasure." 

"Love,  love,  love  is  a  blessing 
It  is  worth  possessing  — 
Mother's  love  is  precious  and  pure, 
So  I  will  labor  for  love,  love,  love, 
Mother's  love  will  always  endure."  * 

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1  Hymns  written  in  1837.  Unpublished  Harvard  Shaker  Records. 


220    GLEANINGS   FROM    OLD   SHAKER  JOURNALS 

It  was  but  fitting  that  in  the  midst  of  so  much  mysti- 
cism the  different  Societies  should  have  their  spiritual 
names,  only  known  by  the  Shakers.  The  following  list 
was  found  with  other  papers  among  the  records:  l  — 


Spiritual  names  of  the 

New  Lebanon,  New  York 
Watervliet,  New  York 
Hancock,  Massachusetts 
Enfield,  Connecticut 
Tyringham,  Massachusetts 
Harvard,  Massachusetts 
Shirley,  Massachusetts 
Enfield,  New  Hampshire 
Union  Village,  Ohio 


different  Societies  of  Believers 

Holy  Mount 
Wisdom's  Valley 
City  of  Peace 
City  of  Union 
City  of  Love 
Lovely  Vineyard 
Pleasant  Garden 
Chosen  Vale 
Wisdom's  Paradise 


The  list  is  not  a  complete  one,  for  there  were  twenty- 
eight  Societies. 


North  Canterbury,  New 

Hampshire 
Alfred,  Maine 
Gloucester,  Maine 
Niskayuna,  New  York 
Groverland,  New  York 
North  Union,  Ohio 
Watervliet,  Indiana 
Pleasant  Hill,  Kentucky 
South  Union,  Kentucky 
Sabbathday  Lake,  Maine 


White  Water,  Ohio 

Shaker  Station,  Connecticut 

West  Pittsfield,  Massachusetts 

Sonyea,  New  York 

Canaan,  New  York 

East  Canterbury,  New 

Hampshire 
Dayton,  Ohio 
Shakers,  New  York 
Narcoossee,  Florida. 


There  were  no  spiritual  names  entered  for  these. 
1837 


Good  evening,  my  friends, 
And  how  are  you  to-night? 
We'll  see  you  in  meeting 
With  pleasing  delight; 


1  Unpublished  Harvard  Shaker  Records.   See  Appendix. 


THE  WAVE  OF  MYSTIC  SYMBOLISM         221 

We  wish  you  all  happy 
With  blessing  and  peace, 
And  ready  to  labor 
For  further  increase; 
And  while  we  proceed 
May  the  treasures  of  love, 
Come  flowing  upon  us 
From  heaven  above; 
May  angels  attend 
Our  devotions  to-night, 
And  freely  assist  us 
To  worship  aright.1 

1  Unpublished  Harvard  Shaker  Records. 


XXV 

THE   HARVARD    SHAKER   INDUSTRIES 

Up  to  this  point  the  religious  side  of  the  Shaker  history 
has  been  given  here,  as  found  in  the  old  records.  But 
the  other  side  —  the  industrial  part  of  it  —  is  equally 
unique  and  interesting,  for  they  were  exceedingly  pros- 
perous despite  the  time  given  to  the  things  of  the  spirit. 

Mother  Ann's  injunction  of  "Hands  to  work  and 
hearts  to  pray"  was  literally  followed.  Work  was  made 
a  part  of  their  religion,  and  so  became  an  act  of  piety, 
and  the  most  menial  service  thus  acquired  a  dignity  of 
its  own.  Worship  and  work  intermingled  and  became 
part  of  each  other,  and  the  life  of  the  Shaker  was  one  of 
complete  consecration  to  a  perfectly  definite  ideal.  The 
journals  are  very  quaintly  written  —  full  of  a  certain 
strange  mixture  of  childlike  simplicity  and  Yankee 
shrewdness;  and  the  industry  of  the  Shakers  was  phe- 
nomenal. 

When  Joseph  Meacham  succeeded  Father  James  there 
were  sixty  resident  Shakers  at  Harvard.  In  1841  the  num- 
ber had  arisen  to  115;  in  1842  to  116;  and  in  1843  to  120. 
That  was  the  high-water  mark  at  the  Harvard  Shaker 
Village.  After  that  the  number  began  to  decrease.  The 
following  item  is  out  of  one  of  the  journals:  — 

"In  sixty-two  years  422  became  Shakers  at  Harvard. 

"Deceased  in  sixty-two  years  —  124. 

"Returned  to  the  world  in  sixty-two  years  —  191." 


THE    MEN'S   SHOP 


THE   STONE    BARN 
Built  with  money  earned  by  the  sale  of  turkey-feather  fans.    The  shingles  were  a  gift 
from  the  New  Hampshire    Shakers  and  were  shipped  down  the  Merrimac  River  to 
Lowell  and  carted  to  Harvard 


THE   HARVARD   SHAKER   INDUSTRIES        223 

There  was  no  laziness  allowed  at  the  Shaker  Village. 
The  brethren  and  sisters  all  had  their  allotted  tasks,  and 
each  member  of  the  Society  was  expected  to  put  heart 
and  soul  into  the  work.  In  the  first  place  there  was  the 
herb  industry  that  kept  many  occupied.  The  brethren 
planted  the  herb  garden,  selected  the  finest  seeds  from 
it  for  sale,  prepared  dried  herbs  for  the  wholesale  drug 
stores  throughout  the  country;  and  the  sisters  labelled 
the  packages.  Certain  of  the  brethren  and  sisters  were 
deputed  to  gather  the  wild  herbs  in  the  surrounding 
country,  as  well  as  varieties  of  roots  for  medicinal  pur- 
poses. In  this  department  the  Shaker  medicines  were 
made  that  were  so  popular  and  so  widely  known.  Then 
there  was  the  mill,  and  here  the  brethren  turned  out 
spools,  broom  handles,  knives,  chains,  furniture,  wooden 
boxes,  etc.,  all  of  which  were  specialties  in  great  de- 
mand. Caning  chairs  occupied  many  workers  and  carv- 
ing names  on  gravestones  occupied  others.  The  old  slate 
quarry  on  Pin  Hill,  about  a  mile  away,  furnished  the 
slabs. 

The  tract  of  land  belonging  to  the  Society  was  now  a 
very  large  one.  Pastures,  woodlands,  and  meadows 
spread  over  hundreds  of  acres.  There  were  large  cow 
barns  filled  with  blooded  cattle,  a  hundred  or  more  be- 
sides the  young  stock.  Butter  and  cheese  were  made  for 
the  market.  There  were  flocks  of  sheep,  and  pigs  in 
great  numbers,  and  poultry  as  well.  Twenty  yoke  of  the 
finest  oxen  to  be  found  far  or  near  dragged  the  heavy 
ploughs  that  turned  up  the  rich  earth,  where  in  summer 
the  corn,  oats,  rye,  and  buckwheat  swayed  in  the  warm 
breezes.  The  vegetable  gardens,  with  long,  even  rows  of 


224    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

beets  and  carrots  and  onions  and  "garden  sarse,"  spread 
toward  the  south  and  joined  the  potato  fields,  from 
which  they  counted  upon  the  yield  of  a  thousand  bush- 
els. All  this  cultivation  of  the  soil  was  done  by  the 
Shaker  brethren. 

Then  there  was  also  the  industry  of  dyeing  the  cloth 
which  was  woven  by  the  sisters.  Whole  cartloads  of 
chestnut  bark  and  butternut  and  flowering  hardhack 
were  gathered  for  coloring  purposes,  and  sometimes 
whole  days  were  spent  in  getting  sufficient  quantities  to 
fill  the  demand. 

There  was  the  bookbinding  department,  where  hun- 
dreds of  hymn-books  used  throughout  the  entire  Society 
were  bound.  It  was  here  that  the  famous  "Sacred  Roll 
and  Book"  was  bound  by  William  Leonard,  besides 
school  books  and  much  Shaker  literature.  Every  one 
worked  as  well  as  prayed,  and  there  was  no  such  thing 
as  time  hanging  heavy  on  the  hands  here. 

And  everything  prospered.  The  large  and  handsome 
stone  barn  at  the  South  Family  was  built  entirely  with 
the  money  earned  in  making  the  then  popular  turkey- 
feather  fans.  Palm-leaf  fans  were  also  made  here  and 
palm-leaf  hats.  Then  there  was  the  flower  garden  and 
vegetable  seed  industry.  There  was  a  saying  common  in 
that  part  of  the  country  that  "when  you  bought  the 
Shaker  garden  seeds  you  were  sure  of  what  you  were 
paying  for."  Nurseries  of  fruit  trees  covered  wide  acres, 
and  hundreds  of  them  were  sold  yearly  to  plant  for 
orchards. 

The  Shaker  Apple  Sauce,  the  Elderberry  Wine,  the 
Powdered  Pumpkin  packed  in  cans  for  pies,  the  Currant 


THE  HARVARD  SHAKER   INDUSTRIES       225 

Wine  and  Rose  Water  were  in  constant  demand,  and 
had  a  wide  sale,  as  did  also  the  Shaker  Spring  Water 
which  was  greatly  considered. 

The  work  was  all  done  by  the  Shakers.  The  boys  who 
were  sent  there  to  be  educated  helped  the  brethren,  and 
the  young  girls  helped  the  sisters,  for  many  children  were 
taken  into  the  Society,  and  some  remained  for  life,  while 
others  left  and  went  out  into  the  world.  But  all  helped 
to  add  to  the  general  prosperity.  And  surely  such  thrift 
and  industry  deserved  to  prosper. 

In  order  to  show  the  variety  of  occupations  of  the 
everyday  life  among  the  Shakers,  the  following  extracts 
from  the  old  journals  are  here  inscribed.  This  gives  a 
good  idea  of  the  way  the  journals  read  from  day  to  day, 
though  these  extracts  do  not  run  consecutively. 

"Sabbath,  Feb.  7,  1840.  Public  meeting  as  usual. 
The  meeting-house  was  very  much  crowded  with  Be- 
lievers and  the  world.  It  is  judged  there  were  about  500 
of  the  world  attended  one  meeting  to-day." 

"November  28,  1840.  After  evening  meeting  we  had 
the  privilege  of  following  Christ's  example  in  washing 
one  another's  feet.  'If  I,  then,  your  Lord  and  Master, 
have  washed  your  feet,  ye  also  ought  to  wash  one  an- 
other's feet,'  saith  Christ." 

"Sabbath,  Dec.  13,  1840.  We  have  a  very  good  meet- 
ing.  In  meeting  about  twenty-two  hours." 

"Sat.,  Sept.  4,  1841.  In  the  evening  many  of  the  an- 
cients attended  our  meeting  such  as  Noah,  Abraham, 


226    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

Jeremiah,  and  Isaiah,  also  some  of  the  ancient  sisters, 
the  Virgin  Mary  and  others." 

"May  17,  1842.  Fair  and  quite  warm  and  pleasant. 
Fruit  trees  full  in  the  blow.  The  prospect  now  is  that  we 
shall  have  a  fruitful  season." 

"Sabbath,  July  3d,  1842.  At  2  o'clock  reading  meet- 
ing. Elder  Grove  had  a  communication  given  at  New 
Lebanon  concerning  Tea,  Swine,  Meat,  all  kinds  of 
strong  drink,  and  Coffee."  l 

"August  25,  1842.  Simon  started  this  morning  for 
Lowell  and  Boston  with  peaches  and  plums  to  sell." 

"August  29,  1842.  Fair  and  pleasant.  Eat  dinner  at 
1 1  o'clock.  Prepare  and  get  ready  to  start  for  the  Holy 
Hill  of  Zion.  Start  at  half-past  twelve  p.m.  The  Minis- 
try, Elders,  and  biggest  part  of  the  brothers  and  sisters 
go ;  between  eighty  or  ninety  in  all.  We  have  a  beautiful 
meeting  here.  Much  speaking,  singing,  and  dancing  and 
marching.  We  get  back  to  the  first  house  at  half-past 
six  o'clock,  having  been  gone  six  hours. 

"Note.  We  have  meetings  on  the  Holy  Hill  almost 
every  other  day." 

"March   23d.    Cloudy  p.m.     Rainy.    The  Ministry 

start  for  New  Lebanon   this  morning  at  about  four 

1  The  use  of  these  things  was  prohibited.  The  Shakers  found  an 
herb  growing  wild  at  Harvard  that  tasted  like  tea,  and  this  they 
gathered  and  dried  and  made  a  concoction  of,  which  they  drank  for 
their  breakfast  and  supper.    They  named  it  "  Tea  Herb." 


THE  HARVARD   SHAKER   INDUSTRIES        227 

o'clock.  The  family  got  up  at  half-past  three  o'clock  to 
see  them  start.  The  Shirley  folks  go  home  to-day. 
Brother  Abel  Jewett  goes  to  Ashburnham  to  shear  the 
sheep.  Thomas  Holden  and  Alfred  Collier  are  preparing 
to  shingle  the  west  side  of  the  sheep  barn.  Augustus 
at  getting  butternut  bark  for  coloring.  Elijah  Myrick 
at  the  mill  at  sawing  shingles.  John  Blanchard  is  at 
work  here  in  the  blacksmith  shop  at  blacksmithing." 

"March  30,  1842.  Elder  Brother  and  Augustus  are 
at  work  at  the  mill  turning  chair  stuff,  and  sawing  small 
sieve  rims.  The  Farmers  are  at  work  fixing  fences." 

"Sabbath,  April  24,  1842.  In  meeting  four  hours.  We 
have  a  blessed  good  time." 

"Sept.  18,  1842.  Some  of  the  brethren  do  work  on  the 
Holy  Hill.  We  commenced  drying  apples  in  the  new  dry 
house  to-day.  Samuel  and  boys  are  getting  in  corn  and 
pumpkins. 

"We  do  considerable  at  cutting  apples  this  evening." 

"Sept.  20,  1842.  Farmers  digging  stones  in  the  long 
swamp.  Samuel  and  boys  digging  potatoes  and  cutting 
stakes.  Some  of  the  brethren  to  work  on  the  dry  house 
and  some  at  the  rowen." 

"Sabh.,  25,  1842.  Fair  and  pleasant.  Union  meeting 
at  9  o'clock  a.m.  Standing  meeting  at  2  o'clock  p.m. 
After  we  had  been  in  meeting  awhile  we  sung  and 
marched  up  to  the  Square  House,  —  went  in,  sung, 


228    GLEANINGS  FROM   OLD   SHAKER  JOURNALS 

danced,  and  shouted  in  about  all  the  rooms,  then 
marched  round  the  house  two  or  three  times  and  back 
to  the  meeting-house  and  finished  our  meeting.  Got  into 
the  house  at  four  o'clock.  In  meeting  two  hours.  Eve- 
ning Union  Meeting." 

"Wed.  2 1st,  1842.  Cloudy  and  cold.  Some  of  the 
brethren  are  at  work  on  the  Holy  Hill  to-day.  Some  at 
getting  in  and  thrashing  out  beans.  Some  of  the  breth- 
ren and  sisters  gather  wintergreen  to-day." 

"Sept.  30,  1842.  Some  of  the  brethren  work  on  the 
Holy  Hill,  some  at  threshing  grain,  some  at  carting  ma- 
nure, and  some  at  digging  potatoes  and  getting  stalks." 

"Oct.  18,  1842.  Some  of  the  brethren  work  on  the 
Holy  Hill,  some  at  carting  manure,  and  some  at  getting 
in  and  husking  out  corn." 

"Wed.,  Oct.  19,  1842.  To-day  at  about  one  o'clock 
P.M.  we,  the  brethren  and  sisters  of  the  Church  between 
the  age  of  sixteen  and  sixty-five,  commence  sowing  our 
farm  over  with  the  seed  of  Faith.  We  sowed  the  west 
side  of  the  street  this  p.m. — were  out  about  three  hours. 
The  following  are  the  names  of  the  brethren  that 
were  out  sowing  the  seed  this  afternoon:  Elder  Grove, 
Brother  Blanchard,  Elder  Brother  Thomas  Hammond, 
Brother  John  Cloutman,  Brother  Joseph  Hammond, 
Isaac  Myrick,  William  Leonard,  Augustus  H.  Grosve- 
nor,  Daniel  Myrick,  Samuel  Myrick,  Thomas  B.  Hol- 
den,  Alfred  Collier,  Elijah  Myrick. 


THE  HARVARD   SHAKER    INDUSTRIES       229 

"Protection,  Blessing,  Dependence,  also  other  seeds 
were  sown." 

"Nov.  1st,  1842.  The  Sisters  commence  sowing  the 
east  lots  with  the  seed  of  Blessing,  Protection,  and  De- 
pendence." 

"Nov.  4,  1842.  Four  men  stopped  here  this  evening 
and  want  to  stay  overnight.  They  are  surveying  a  rail- 
road route  from  Fitchburg  to  Boston." 

"Sabh.,  Nov.  6,  1842.  Reading  meeting  at  half-past 
nine  o'clock  a.m.  Meeting  at  2  o'clock  in  the  meeting- 
house. Marched  from  the  meeting-house  to  the  vineyard 
where  we  had  a  very  pretty  meeting  —  sung,  danced, 
and  shouted." 

"  Nov.  12.  We  continue  to  apply  vigorously  to  the 
work  on  the  Holy  Hill.  The  sisters  sow  the  seeds  of 
Protection,  etc.,  on  the  Bigelow  pasture  and  plain." 

"Nov.  14,  1842.  Cloudy  and  windy,  wind  N.E.  The 
brethren  of  the  Ministry  and  Elders,  also  the  brethren 
of  the  Church  and  families  have  a  general  turn  out  to 
work  on  the  Holy  Hill  to-day  —  thirty-eight  in  all.  The 
sisters  of  the  Ministry,  Elders,  Trustees,  and  Family 
Deacons,  also  Olive  Hatch  and  Minerva  Hill,  bring  our 
dinner  out  to  us.  The  sisters  waited  upon  the  brethren 
while  eating.  After  dinner  we  assembled  round  the 
fountain  and  sang  an  anthem  called  'Gospel  Baptism' 
—  sung  and  danced  some,  and  received  the  love  and 


230    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

blessing  of  our  Holy  Saviour.  The  sisters  then  returned 
to  the  house." 

"Nov.  28,  1842.  Samuel  Myrick  commenced  keeping 
school  to-day  —  31  scholars." 

"Sabbath,  Dec.  17,  1842.  The  Ministry  in  meeting 
this  evening.  They  introduce  a  new  manner  of  labor. 
It  is  for  each  one  to  sing  his  or  her  song  and  march 
promiscuously." 

"Sabbath,  December  25,  1842,  Christmas.  Cloudy 
and  cold.  Reading  meeting  at  8^  o'clock  a.m.  and  at  i| 
o'clock  in  the  p.m.  to  hear  the  Holy  Laws.  After  the 
reading  we  have  a  standing  meeting;  were  visited  by 
Christ  and  Mother  and  many  more  good  spirits :  received 
a  bountiful  store  of  their  love  and  blessing,  also  some 
spiritual  presents  from  them.  Much  inspired  speaking 
in  meeting.  After  meeting  the  Ministry,  Elders,  breth- 
ren and  sisters  and  children  went  to  the  kitchen  and  set 
for  our  supper  brown  bread  and  water  in  remembrance 
of  the  sufferings  of  our  Holy  Saviour  and  Blessed  Mother 
Ann.  There  we  received  again  their  love  and  blessing. 
We  sang  and  marched  one  song  round  the  table,  then 
retired  to  our  rooms  for  the  night." 

"Dec.  28,  1842.  Fair.  We  butcher  swine  to-day.  Au- 
gustus got  one  of  his  fingers  badly  cut  while  butchering." 

"Dec.  31st,  1842.  We  kill  chickens  for  the  market 
this  a.m.  Evening  meeting  as  usual.  Some  of  the  Indian 


ELDRESS   OLIVE    HATCH 

Died  1908,  aged  100  years 


THE  HARVARD   SHAKER    INDUSTRIES       231 

spirits  make  themselves  known  and  speak  in  meeting 
this  evening." 

"January  9,  1843.  Some  of  the  brethren  are  a-chop- 
ping  timber  and  wood  at  the  South  Pasture  woods. 
They  worked  there  two  or  three  days  last  week.  Elijah 
Myrick  works  at  the  saw  mill  at  sawing  boards.  Augus- 
tus at  the  blacksmith's  to  get  iron  works  done  for  a 
shingle  machine  and  broom  press." 

"  January  13, 1843.  Cloudy  and  some  rainy.  Thomas 
Holden  and  Elijah  Myrick  work  at  the  mill  last  night. 
Elisha  Myrick  cut  his  thumb  with  a  piece  of  glass  very 
bad." 

"Jan.  14,  1843.  The  Angel  of  Truth  and  the  Angel  of 
Repentance  frequently  speak  in  meeting  —  the  Angel 
of  Peace  and  Angel  of  Prophecy  and  Angel  of  Victory 
as  well." 

"Jan.  17,  1843.  Some  of  the  brethren  are  sledding 
wood,  some  at  the  mill,  and  some  at  chopping  wood  in 
the  woods." 

"Jan.  19,  1843.  Evening  reading  meeting.  Hear  com- 
munications from  the  Holy  Holy  Mother,1  Christ  and 
Mother  Ann,  also  a  Roll  from  Amos,  a  Jew  that  was  on 
earth  in  Christ's  day." 

"Jan.  21st,  1843.  This  evening  Jacob  of  old  and  his 
twelve  sons  attended  our  meeting.  Likewise  many  other 
good  spirits." 

1  Wisdom  is  always  spoken  of  as  Holy  Holy  Mother. 


232    GLEANINGS  FROM   OLD   SHAKER  JOURNALS 

"Sabbath,  Jan.  22d,  1843.  Our  meetings  as  usual 
throughout  the  day.  In  singing  meeting  we  hear  some 
inspired  communications  read.  One  was  from  two  Holy 
Angels  —  the  Angels  that  drove  righteous  Lot  out  of 
Sodon  at  the  time  of  its  overthrow." 

"Jan.  25,  1843.  Thomas  B.  Holden  broke  one  of  his 
fingers  to-day  while  drawing  stones  or  laying  wall." 

"Jan.  26,  1843.  Dana  and  Elisha  finished  seating 
chairs  for  the  present.  They  have  seated  in  all  this  win- 
ter seventy-three  chairs." 

"Jan.  28,  1843.  An  account  of  chairs  made  in  this 
family  in  the  year  1841  and  1842,  Elder  Brother  Thomas 
Hammond  foreman  in  making  chairs.  Amount,  includ- 
ing all  sizes,  339.  There  was  put  at  the  office  83  com- 
mon, 3  rocking  chairs  with  arms,  and  6  small  ones  —  92 
in  all." 

"Note.  In  Feb.,  1843,  there  were  20  boys.  William 
Leonard  and  Samuel  Myrick  had  charge  of  them. 
Thomas  Holden  and  Alfred  Collier  had  charge  of  the 
farm.  Daniel  Myrick  had  charge  of  the  stock  and  family 
horses,  Elijah  Myrick  of  the  swine,  Jonathan  Chandler 
of  the  seed  garden,  Augustus  Grosvenor  of  the  mill, 
Dana  White  and  Elisha  Myrick  the  Herb  Garden." 

"Sabbath,  Feb.  5,  1843.  At  half-past  nine  o'clock 
A.M.  reading  meeting.  Elder  Grove  commenced  reading 
a  book  that  was  given  to  our  Ministry  by  the  Prophet 


THE   HARVARD   SHAKER   INDUSTRIES       233 

Isaiah,  —  was  written  by  inspiration  since  they  came 
home  —  while  they  were  at  Holy  Mount  last  summer." 

"Note.  The  brethren  of  the  Society  worked  on  the 
Holy  Hill  600  hours  in  the  fall  of  1842  —  so  I  have  been 
informed  this  day  by  Brother  John  Cloutman  who  kept 
the  account." 

"Feb.  12,  1843.  Sister  Sally's  l  brothers  are  on  their 
way  to  market  with  each  of  them  cheese  for  sale  —  with 
two  horses  each." 

"Feb.  17,  1843.  Clear.  Continues  very  cold.  Elijah 
Myrick  finished  the  shingle  machine  to-day.  Augustus 
went  to  the  blacksmith's  to  get  some  work  done.  John 
Williams  does  some  at  planing  posts  for  the  Holy  Hill. 
Brother  Jonathan  Chandler  is  cutting  seed  bags  for  this 
year." 

"Feb.  20,  1843.  Elder  Brother  informed  us  at  the 
table  at  supper  time  that  there  would  be  a  sitting  meet- 
ing this  evening  at  eight  o'clock  for  all  the  brethren  and 
sisters  between  the  age  of  twenty  and  fifty  years.  Ac- 
cordingly at  the  time  we  assembled  in  the  meeting-room  : 
the  Ministry,  except  Eldress  Betty,  being  present.  Elder 
Grove  read  to  us  communications  from  the  Lord  Jeho- 
vah, the  Holy  Saviour,  and  a  Holy  Angel." 

"Feb.  22d,  1843.    Brother  Joseph  Mayo  and  Dana 
White  work  at  sizing  broom  brush.   Augustus  works  at 
the  mill.   Thomas  Holden  and  Alfred  Collier  sled  wood 
1  Sister  Sally  Loomis. 


234    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

and  logs  from  the  South  pasture  lot.  Daniel  Myrick 
came  home  with  a  load  of  plaster  from  Cambridgeport. 
Samuel  Myrick  and  boys  are  chopping  and  sawing  wood 
in  the  dooryard,  and  so  is  John  Williams.  Brother  John 
Chandler  and  Isaac  Myrick  are  at  work  at  the  Square 
House  dooryard.  John  Cloutman,  Lucy  Ann  Hammond, 
and  Fidelia  Grosvenor  went  to  the  Second  Family  this 
p.m.  and  stopped  a  little  while.  Brother  John  Orment  is 
at  work  planing  sieve  rims." 

"Note.  Augustus  Grosvenor  sawed  the  posts  at  the 
mill  for  the  Holy  Hill  on  2d  Feb.,  1843." 

"Feb.  24,  1843.  Hazy  and  cold.  Augustus  at  the  mill 
turning  spools.  Elijah  Myrick  at  making  a  sink  for 
the  wash-house.  Alfred  Collier  stays  with  Brother  Na- 
than Kendall,  who  is  sick  at  the  Square  House.  John 
Williams,  Elisha  Myrick,  Samuel  Myrick,  and  boys  are 
cutting  wood  in  the  dooryard.  Brother  Abel  Jewett  and 
Daniel  Myrick  came  home  from  Cambridge  with  plaster. 
Laban  Babbitt  came  home  from  Rhode  Island,  brought 
home  to  the  South  Family  .with  him  two  women,  and 
boy  and  girl,  to  see  the  Believers.  He  some  expects  they 
will  be  Shakers." 

"Feb.  28,  1843.  Elder  Brother  and  John  Cloutman 
went  to  Shirley  after  the  stone  for  the  Holy  Ground." 

"Sabbath,  March  5,  1843.  Fair  and  cold.  We  have  a 
reading  meeting  at  9!  o'clock  a.m.  to  hear  a  book  read 
giving  an  account  of  finding  the  fountain  on  the  Holy 
Hill  of  Zion." 


THE  HARVARD  SHAKER   INDUSTRIES       235 

"March  24,  1843.  Augustus  at  the  mill  fixing  broom 
handles." 

"Monday,  March  27,  1843.  Sister  Molly  Lyon  de- 
parted this  life  at  the  Square  House  at  half-past  2  p.m. 
aged  92  years  last  January." 

"Tuesday,  March  28,  1843.  At  three  o'clock  we  at- 
tend the  funeral  of  Sister  Molly  Lyon.  Thomas  Holden 
made  the  coffin  and  Elijah  Myrick  and  Dana  White  dug 
the  grave.  So  one  more  of  Mother's  faithful  first-born 
children  has  gone  to  receive  the  just  reward  of  'Well 
done,  good  and  faithful  servants.'" 

"April  19,  1843.  We  move  the  bee  house  from  the 
Square  House  to  the  west  side  of  the  road,  south  of  the 
rose  yard." 

"April  22d.  We  moved  two  swarms  of  bees  from  the 
Second  Family  yesterday  here  to  the  Church." 

"April  24,  1843.  Augustus  went  to  Harvard  town  to 
sell  fruit  trees." 

"April  25.  Augustus  Grosvenor  went  to  Littleton  to 
sell  peach  trees." 

"April  26,  1843.  Augustus  Grosvenor  went  to  Lex- 
ington with  fruit  trees." 

"April  28,  1843.  We  take  up  some  over  five  hundred 
fruit  trees  to  sell." 


236    GLEANINGS  FROM   OLD   SHAKER  JOURNALS 

"Sat.,  29  April,  1843.  Cloudy  in  the  p.m.  We  have  a 
meeting  in  the  meeting-house  for  the  Society  commenc- 
ing at  8  o'clock  a.m.  continued  till  12  o'clock,  begun 
again  at  1  o'clock  and  lasted  until  4  p.m.  The  Lebanon 
brethren,  Brothers  Philemon  Stewart  and  Giles  Avery 
read  from  a  Roll  given  by  the  Lord  Jevohah." 

"May  5,  1843.  Some  of  the  brethren  set  out  between 
three  and  four  thousand  small  apple  and  pear  trees." 

"May  9,  1843.  Brethren  Abel  Jewett,  Seth  Blanch- 
ard,  and  Isaac  Myrick  start  for  Ashburnham  with  the 
cattle  and  sheep." 

"May  12,  1843.   Plum  trees  begin  to  blow  out  some." 

"June  9,  1843.  Augustus  works  at  the  mill  in  the  A.M. 
at  finishing  some  apple  knives,  and  at  coloring  cloth  in 
the  p.m.  Brother  Joseph  Mayo  helped  the  sisters  split 
palm  leaf." 

"June  24,  1843.  The  brethren  that  have  been  at  work 
on  the  Holy  Hill  finished  preparing  the  ground  and 
sowed  it  down  to  oats  and  grass  seed." 

"July  4,  1843.  Brother  Joseph  Hammond  went  from 
here  to  the  North  Family  at  Shirley  to  be  an  Elder  of 
that  family." 

"July  12,  1843.  There  are  thirty-one  children  male 
and  female  here." 


THE  HARVARD   SHAKER   INDUSTRIES       237 

"August  5,  1843.  It  is  a  general  time  of  health  and 
prosperity  in  the  different  Societies." 

"August  16,  1843.  Nine  of  the  sisters  go  a-whortle- 
berrying.  Brother  John  Orsment  carries  them  in  the 
morning  and  goes  after  them  at  night  with  the  Ministry's 
horses.  They  got  about  three  bushels  of  berries." 

"August  23d,  1843.  John  Cloutman  and  some  of  the 
boys  are  budding  apple  trees.  Roxalana  Grosvenor  and 
Mary  Babbitt  go  to  Shirley  to-day  and  home  again. 
Seth  Blanchard  went  to  Ashburnham  to-day.  We  picked 
some  of  the  plums  for  market.  Joseph  Mayo  goes  to  the 
mill  and  carried  home  Ellis  Harlow." 

"August  29,  1843.  Seth  Blanchard  is  and  has  been  to 
work  for  a  few  days  past  smoothing  off  the  stone  that  is 
to  be  placed  at  the  head  of  the  fountain  on  the  Holy  Hill 
of  Zion."  ^ 

"August  29,  1843.  This  evening,  at  twenty-seven 
minutes  past  seven  o'clock,  Sister  Patience  Crouch  de- 
parted this  life,  at  seventy-seven  years.  She  has  been 
sick  so  as  to  need  watchers  about  eight  weeks.  Disease, 
Consumption." 

"August  30,  1843.  Brother  John  Chandler  is  a-cut- 
ting  his  onion  seeds.  William  Leonard  and  some  of  the 
sisters  pick  tea  herb  in  the  woods  beyond  Sandy  Pond." 

"August  31st,  1843.  We  attend  the  funeral  of  Sister 
Patience  Crouch  at  9  a.m.   We  carried  the  corpse  to  the 


238    GLEANINGS  FROM   OLD   SHAKER  JOURNALS 

grave  by  hand,  had  eight  bearers.  The  brethren  and 
sisters  stopped  at  the  grave  till  the  corpse  was  covered, 
or  the  grave  filled,  then  sing  some  songs.  The  deceased 
spoke  to  us  through  an  inspired  instrument.  We  then 
returned  home. 

"There  have  been  9  clear  days,  7  rainy,  6  cloudy,  4 
changeable,  and  4  hazy.  About  half  the  month  has  been 
very  warm  and  sultry." 

"Sept.  2d,  1843.  Seth  Blanchard  carried  a  lot  of  wool 
to  Lancaster  to  get  carded." 

"Sept.  4,  1853.  Brother  Abel  Jewett  went  to  Rufus 
Parls's  this  morning  and  bought  a  cow  and  drove  her 
home.  Elder  Joseph  Myrick,  of  the  South  Family,  is 
here  this  evening;  says  he  expects  to  begin  to  letter  a  lot 
of  gravestones  to-morrow  that  are  going  to  be  placed  in 
our  graveyard. 

"The  sisters  begin  this  p.m.  to  cut  and  dry  apples." 

"Sept.  5,  1843.  Two  women  from  Boston  came  here 
by  the  way  of  Harvard  stage.  One,  a  mother  to  the 
other,  says  she  wants  her  daughter  to  stay  with  us;  she 
is  some  deranged,  or  shattered,  as  the  saying  is.  I  think 
it  is  probable  that  they  both  will  leave  here  to-morrow, 
as  it  is  very  seldom  that  we  take  in  crazy  people  to  live 
with  us." 

"Sept.  7,  1843.  Ebenezer  Grosvenor  and  Isaac  My- 
rick go  a-herbing." 

"Sept.  9,  1843.  A  load  of  the  world  from  Boston  here 
awhile  to-day  and  took  dinner." 


THE  HARVARD  SHAKER  INDUSTRIES       239 

"Sept.  11,  1843.  Simon  carried  the  marble  stone  that 
is  to  be  placed  on  the  Holy  Hill  to  the  South  Family  for 
Elder  Joseph  Myrick  to  letter." 

"Sept.  12,  1843.  Elder  Joseph  Myrick  has  com- 
menced lettering  the  marble  stone  that  is  to  be  placed  at 
the  head  of  the  fountain  on  the  Holy  Hill  of  Zion." 

"Sept.  14,  1843.  Ebenezer  Grosvenor  and  Brother 
John  Orsment,  Sr.,  went  after  elderberries." 

"Sept.  16,  1843.  Clear  and  very  warm  for  the  season. 
Ebenezer  and  a  boy  plough  in  the  nursery  with  two  yoke 
of  oxen.  Some  of  the  brethren  at  mowing  rowen,  some 
at  laying  wall  at  the  calf  pasture.  Samuel  and  boys  at 
pulling  beans  at  the  Red  Field.  Elder  Brother  and 
Joseph  Mayo  went  a-herbing." 

"Thurs.,  Sept.  21st,  1843.  Hazy,  clear.  Seth  Blanch- 
ard,  Lucy  Clark,  and  Mary  Babbitt  went  to  Lowell. 
Elder  Sister  and  Sister  Sally  Loomis  went  to  Shirley 
to-day.  Samuel  Myrick  and  John  Orsment  thrash  beans. 
William  Leonard  at  making  mortar  for  the  mason  work 
at  the  shed.  We  shoe  our  oxen.  Augustus  at  hooping 
old  barrels.  Elijah  Myrick  at  making  a  pump  for  the 
hog-house.  Some  are  getting  the  rowen.  Elder  Brother 
and  Brother  John  finished  a  lot  of  box  sieves.  Simon 
Atherton  went  to  town  upon  business,  to  see  about 
grapes,  etc.  Thomas  at  making  window  sashes  for  the 
shed.  John  Cloutman  and  some  of  the  boys  are  a-bud- 
ding  peach  trees.  Blanchard,  the  blacksmith,  worked 
here  to-day." 


240    GLEANINGS  FROM   OLD   SHAKER  JOURNALS 

"Sept.  23d,  1843.  Hazy.  Some  of  the  brethren  at 
work  getting  in  rowen.  Some  at  thrashing  beans.  Au- 
gustus went  to  John  Blanchard's  after  cider  for  vinegar. 
Brother  Abel  Jewett  to  Still  River  after  peach  scions. 
Joseph  Mayo  to  Lancaster  after  wool.  Elijah  Myrick 
puts  a  pump  into  the  hog-house  —  one  he  has  been  a- 
making.  Two  men  by  the  name  of  Bancroft  here  to-day 
to  buy  fruit  trees." 

"Oct.  21st,  1843.  Samuel  and  boys  finish  digging 
potatoes.  We  have  eight  hundred  bushels  this  year." 

"Oct.  26,  1843.  Thomas  Hammond  and  Elijah  My- 
rick finish  building  the  Holy  Hill  fence.  Brother  John 
Cloutman  and  company  arrive  home  with  the  trees  and 
some  fat  cattle  soon  after  dark." 

"Oct.  31st,  1843.  Thomas  and  Elijah  commence 
painting  the  Holy  Hill  fence." 

"Nov.  6,  1843.  Elder  Joseph  finishes  hanging  the 
gates  to  the  Holy  Hill  fence." 

"Thurs.,  Nov.  16,  1843.  William  Leonard  came  home 
with  a  lot  of  pear  stocks  last  night  —  brought  home  one 
thousand  trees.1  Lane  the  transcendentalist  came  here. 
Says  he  wants  we  should  take  his  boy." 

"Nov.  23d,  1843.  The  Lord's  Stone  is  erected  on  the 
Holy  Hill.   The  stone  was  taken  from  the  South  House 

1  Lane  was  one  of  the  community  at  Fruitlands  and  associated 
with  Bronson  Alcott. 


ELDER   JOHN   ORSMEXT,   JR. 


ELDER    ELIJAH    MYRICK    IN    HIS   YOUTH 


THE   HARVARD  SHAKER   INDUSTRIES       241 

about  ten  of  the  clock  and  carried  up  on  the  Holy  Hill 
and  erected  so  as  to  stand  correct  at  noon.  The  brethren 
of  the  Ministry  and  Elders'  order  assisted  and  eleven 
other  brethren.  Thomas  Hammond  and  Elijah  Myrick 
are  putting  up  the  fountain  fence. 

"Laban  S.  Babbitt  and  Roxa  Hill  and  Lucy  Knowles 
here.  They  started  to  go  home,  got  into  their  wagon  and 
on  turning  round  they  upset  and  broke  Laban's  right 
arm  close  to  the  shoulder,  and  Roxa's  left  arm  close  to 
the  wrist,  besides  injuring  her  otherwise,  and  hurt  Lucy 
considerable,  but  broke  none  of  her  bones.  Dr.  Holman 
came  to  put  things  right  as  far  as  was  in  his  power;  he 
also  came  last  Saturday  evening  to  Mary  Chandler  who 
got  her  knees  badly  hurt  by  a  horse  on  coming  home 
from  the  South  House  with  Brother  Godfrey." 

"Nov.  30,  1843.  Eldress  Betty  at  the  office.  Laban 
S.  Babbitt's  horse  started  to  run  with  him  up  by  the 
Square  House  —  not  being  able  to  run  his  horse  with  his 
lame  arm  he  ran  furiously  against  some  sticks  set  on  the 
ground  to  protect  some  apple  trees,  broke  both  shafts, 
throwed  the  driver,  and  cleared  himself  from  the  wagon ; 
he  was  stopped  and  caught  by  Brother  John  Cloutman 
who,  in  leading  him  back,  slipped  on  the  ice,  fell,  and 
lamed  his  ankle  badly.  Laban  came  off  with  trifling 
injury. 

"We  weigh  our  cheese.  Have  made  twenty-nine  hun- 
dred pounds." 

"Dec.  14,  1843.  The  Sacred  Roll  and  Book  bound  by 
the  Shakers  and  sent  out  to  the  Nations." 


242    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

"Dec.  23d,  1843.  We  attend  to  the  gift  of  washing 
each  other's  feet  after  meeting." 

"Jan.  6,  1844.  Sledding  is  a-going  on  as  usual.  Elijah 
Myrick  made  a  machine  to  move  Abigail  Blanchard 
with.  She  is  helpless  and  has  to  be  lifted  off  and  on  to  her 
bed  often.  Elder  Joseph  Myrick  is  at  work  at  our  mill  at 
sawing  sieve  rims." 

"Jan.  13,  1844.  Some  rainy  in  the  morning,  and  some 
splashy.   Elijah  Myrick  makes  a  lot  of  broom  handles." 

"Sabbath,  Jan.  28,  1844.  Meeting  as  usual.  Lucy 
Myrick  attended  in  the  p.m.  —  danced  a  song  in  lively 
manner  and  expect  it  will  be  the  last  that  she  will  ever 
dance  in  this  world." 

"  Feb.  2d,  1844.  Evening  at  8  o'clock  we  have  a  stand- 
ing meeting  to  commemorate  the  anniversary  day  that 
the  Holy  Roll  and  Book  was  given  to  be  written  by 
mortal  hand  for  the  inhabitants  of  Earth." 

"March  2d,  1844.  Cloudy  and  warm  —  thaws  con- 
siderable. The  arrival  of  the  mail  this  P.M.  brings  intel- 
ligence of  an  awful  accident  that  has  happened  at  Wash- 
ington this  week,  occasioned  by  the  bursting  of  a  gun  on 
board  the  steamship  Princeton,  which  killed  the  Secre- 
taries of  State  and  of  the  Navy  of  the  United  States,  also 
three  other  men  and  wounded  a  number  more." 

"March  8,  1844.  Cloudy  and  warm.  Augustus  Gros- 
venor  finished  sledding  mud  —  has  sledded  one  hundred 


ELDRESS   ELIZA   BABBITT 

Niece  of  Tabitha  Babbitt 
Died  1S65 — aged  84  years 


THE   HARVARD   SHAKER   INDUSTRIES       243 

loads  of  mud  and  collected  two  hundred  bushels  of  ashes 
to  a  compost  for  the  nursery." 

"March  21st,  1844.  Abiel  Crosby  is  here  a-learning  of 
Samuel  Myrick  to  braid  palm-leaf  hats." 

"May  4,  1844.  Elder  Brother  made  a  frame  to  put  a 
writing  in  that  is  to  be  placed  at  the  entrance  of  the  Holy 
Ground.  Dana  White  and  Elisha  Myrick  have  planed  a 
lot  of  seats  for  the  Holy  Ground  this  week." 

"May  4,  1844.  William  Leonard  went  out  in  pursuit 
of  fruit  trees." 

"May  5,  1844.  We  have  our  meeting  upon  the  Holy 
Hill  to-day." 

"May  17,  1844.  Brother  Abel  Jewett  and  Augustus 
Grosvenor  went  with  Elder  Joseph  Myrick  to  see  Charles 
Lane's  farm."  x 

"Sabbath,  May  19,  1844.  Clear  and  quite  windy  and 
cold. 

"Lucy  Myrick  departed  this  life  this  p.m.  at  ten  min- 
utes before  four  o'clock,  aged  twenty-seven  years.  Dis- 
ease, consumption.  She  has  been  sick  about  six  months 
—  was  one  of  the  Trustee  Sisters.  Thomas  Hammond 
made  her  coffin  and  Dana  White  and  John  Williams  dug 
her  grave." 

"May  25,  1844.  Ebenezer  Grosvenor  fixed  the  bee- 
house." 

1  This  was  "  Fruitlands." 


244    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

"June  1st,  1844.  An  odd  kind  of  a  queer  dick  came 
here,  took  supper  and  stayed  till  the  next  afternoon  and 
labored  hard  to  convert  us,  then  returned  where  I  know 
not,  neither  do  I  care." 

"June  3d,  1844.  We  begin  to  get  the  butternut  bark 
for  coloring  cloth." 

"June  13,  1844.  Augustus  went  to  Shirley  last  eve- 
ning and  home  again  this  morning  —  brought  Elder 
Brother  Abram.  He  is  a-going  to  instruct  us  some  about 
coloring  cloth.  Eldress  Nancy  Orsment,  of  the  South 
Family,  is  at  work  here  weaving  tape.  Joseph  Mayo  and 
John  Orsment  went  a-herbing." 

"June  17,  1844.  We  hear  that  the  cars  run  from  Bos- 
ton to  Concord  to-day  on  the  Boston  &  Fitchburg  Rail- 
road for  the  first  time  since  it  was  finished  as  far  as  there." 

"July  25,  1844.  A  number  of  the  brethren  went  a- 
fishing  to-day.  Abigail  Blanchard  at  the  Square  House 
departed  this  life  at  half-past  one  o'clock  p.m.  aged 
eighty-nine  years  and  four  months.  Disease,  old-age 
palsy." 

"August  7,  1844.  Brother  John  Cloutman  finished 
budding  the  pear  and  cherry  trees  —  about  fourteen 
hundred  in  all  of  both  kinds.  William  Leonard  com- 
menced the  binding  of  a  lot  of  hymn-books." 

"August  14,  1844.  William  Leonard,  Dana  White, 
and  a  number  of  the  sisters  gather  a  lot  of  the  tea  herb. 


THE  HARVARD   SHAKER   INDUSTRIES       245 

Louisa  Blanchard  and  the  girls  go  a-whortle-bcrrying 
on  Oak  Hill." 

"Sept.  18,  1844.  Elder  Brother  finished  a  lot  of 
twenty-seven  dozen  sieves  that  were  ordered." 

"Sept.  20,  1844.  Simon  Atherton  goes  with  some  sis- 
ters to  Acton  barberry ing." 

"Sept.  4,  1844.  Brother  Joseph  went  to  Groton  and 
gathered  a  load  of  thoroughwort." 

"Sept.  19,  1844.  Simon  goes  with  some  sisters  to 
Acton  barberrying." 

"Oct.  9,  1844.  Samuel  and  the  boys  finish  digging  the 
potatoes,  eight  hundred  and  sixty  bushels  in  all." 

"Nov.  1st,  1844.  We  house  one  hundred  and  seventy- 
five  bushels  of  corn." 

"Nov.  10,  1844.  In  the  p.m.  we  march  out  to  the  spot 
where  Father  James  was  tied  and  whipped.  The  South 
Family  join  us  when  we  arrive  there  and  partake  in  the 
dutiful  and  commendable  act  of  commemorating  the 
sufferings  endured  by  our  Gospel  ancestry." 

"  Dec.  10,  1844.  Alvin  Crocker,  president  of  the  Fitch- 
burg  Railroad  Corporation,  informs  us  that  the  Com- 
pany intend  to  give  all  the  Believers  in  Harvard  a  free 
pass  over  the  road  when  it  is  finished  to  Fitchburg." 


246    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

"Dec.  30,  1844.  The  passenger  cars  run  up  to  Shirley 
Village  to-day  for  the  first  time.  A  screaming  from  the 
engine  whistle  could  be  heard  almost  every  hour  from 
seven  in  the  morning  till  seven  at  night. 

"Note.  This  was  the  first  passenger  train  that  went 
up  there  on  the  Fitchburg  Railroad." 

"Monday,  January  12,  1845.  We  receive  intelligence 
that  there  is  company  a-coming  here  to  dine  to-morrow." 

"January  13,  1845.  Company  had  turkey,  plum  pud- 
ding, beef  steak,  etc.,  for  dinner." 

"Jan.  14,  1845.   Elisha  Myrick  is  seating  chairs." 

"Jan.  15,  1845.  William  Leonard  finishes  binding  the 
Sacred  Roll  and  has  bound  i|  dozen  blankbooks  for 
hymns  and  some  for  other  uses,  and  is  now  repairing  old 
books  and  doing  other  small  jobs  at  binding." 

"Jan.  16,  1845.  A  rain-storm  commenced  early  this 
morning.  The  greater  part  of  the  brethren  are  in  the 
shops  at  work  on  brooms,  broom  staffs,  window  sashes, 
chairs,  and  books." 

"  Feb.  8,  1845.  Elder  Joseph  Myrick  came  here  to-day 
to  stay  awhile  and  recruit  his  health." 

"March  7,  1845.  Elisha  has  finished  printing  between 
seventy  and  eighty  thousand  labels  for  herbs." 

"March  11,  1845.  Brother  Nathan  Kendall  deceased 
this  evening  at  half-past  seven  o'clock,  aged  almost 
ninety  years." 


THE   HARVARD  SHAKER   INDUSTRIES       247 

"March  12,  1845.  Thomas  made  the  coffin  and  Alfred 
worked  in  the  saw  mill.  Elder  Brother's  new  wheels  for 
the  two-horse  pleasure  wagon  are  brought  from  the 
wheelwright.  Elder  Joseph  Myrick  goes  to  Shirley.  He 
has  been  here  most  five  weeks  a-doctoring  and  has  got 
quite  smart." 

"March  226.,  1845.  Elijah  split  palm  leaves  for  fans." 

"March  24,  1845.  Thomas,  Alfred,  Elijah,  and  Elisha 
worked  at  the  mill  sawing  slabs.  They  continued  oper- 
ations till  nearly  midnight."1 

The  account  of  the  raising  of  the  cart  shed 

"April  15,  1845.  Weather  favorable.  In  the  morning 
the  brethren  repair  to  the  frame,  as  it  is  the  day  assigned 
for  raising.  Some  help  came  from  the  families  in  season 
for  the  earliest  operations.  Eight  brethren  arrived  from 
Shirley  very  soon  and  the  job  went  on  prosperously.  By 
eleven  of  the  clock  the  body  of  the  frame  was  up.  We 
took  dinner  at  half-past  eleven  and  finished  raising  at 
3  p.m.  Some  of  the  families  and  the  Shirley  brethren 
stayed  to  supper.  So  here  is  recorded  when  the  form  of 
this  building  was  first  exhibited,  and  what  will  be  its 
fate,  whether  burn  down,  blow  down,  be  pulled  down, 
or  rot  down,  time  only  will  prove." 

"April  21st,  1845.    The  first  ploughing  done  on  the 
farm  this  season.  Thomas  worked  at  the  mill  and  Elijah 
at  the  blacksmith  shop,  Lafayette  and  Elisha  plough 
1  This  often  happened. 


248    GLEANINGS  FROM   OLD   SHAKER  JOURNALS 

some  in  the  medical  garden.  William  Leonard  and  help 
are  setting  out  tree  seedlings." 

Produce  raised  in  the  Church  Family  at  Shaker  Village 

1838 
"Raised  in  1838  —  34  bushels  of  corn,  830  do  pota- 
toes, 60  do  of  wheat,  75  do  of  oats,  11  do  of  beans,  3100 
lbs.  pork,  3850  lbs.  beef,  2000  lbs.  of  cheese,  719  lbs.  but- 
ter, 145  bushels  of  buckwheat,  45  do  of  Indian  wheat." 

1839 

"  135  bushels  corn,  125  do  rye,  40  do  oats,  20  do  wheat, 
179  do  buckwheat,  51  do  Indian  wheat,  13  do  white 
beans,  950  do  potatoes,  800  do  rutabaga,  180  do  tur- 
nips, 20  loads  of  pumpkins,  7000  lbs.  sweet  squash,  1500 
lbs.  cheese,  686  lbs.  of  butter,  4355  lbs.  of  pork. 

"The  South  Family  and  North  Family  accounts  not 
included." 

1843 

"Dec.  30,  1843.  An  account  of  the  produce,  beef, 
pork,  butter,  and  cheese  raised  this  year  in  the  Church 
—  115  bushels  corn,  130  bushels  of  rye,  150  do  oats,  800 
do  potatoes,  100  do  turnips,  52  do  wheat,  2800  lbs. 
cheese,  969  lbs.  butter,  3850  lbs.  beef,  3900  lbs.  pork,  4 
loads  of  pumpkins,  23  bushels  of  beans." 


XXVI 

THE   HERB    DEPARTMENT 

The  following  account  of  the  building  of  the  Herb 
House  is  taken  from  the  journals  of  the  brethren  who 
worked  in  that  department.  Up  to  this  time  a  small 
building  had  been  used  by  them  for  preparing  the  herbs, 
but  now  the  demand  for  them  was  so  great  that  a  larger 
building  was  necessary:  — 

Herb  Department 

"This  year  we  cut  the  timber,  saw  it  cut  at  the  mill, 
and  frame  the  Herb  House  ourselves  (the  foundation 
being  laid  in  1848),  get  the  building  so  far  completed  as 
to  be  able  to  occupy  the  part  designed  for  the  herb  busi- 
ness November  15,  just  one  year  from  the  day  we  com- 
menced cutting  timber  for  the  frame.  Hire  help  to  cover 
it  and  lay  two  floors  and  one  half  and  finish  five  rooms, 
at  a  cost  of  about  #1800.   Money  out. 

"The  business  this  year  is  carried  on  by  Elisha  My- 
rick,  aged  25,  and  George  B.  Whitney,  aged  22,  with  the 
assistance  of  Isaac  Myrick  to  gather  herbs  out  from 
home  and  two  sisters  to  pick  over  herbs,  viz.,  Mary 
Robbins  and  Charlotte  Priest.  We  do  our  pressing  and 
keep  our  stock  of  pressed  herbs  at  the  Ministry's  barn 
and  pick  our  herbs  and  do  other  work  at  the  yellow 
house.  We  distilled  165  gallons  of  peach  water  and  made 
134  pounds  of  ointment,  49  gallons  of  buckthorn  syrup 


250    GLEANINGS  FROM   OLD   SHAKER  JOURNALS 

and  pressed  between  February  14,  1849,  and  February 
14,  1850,  10,152  pounds  of  herbs,  roots,  etc. 

"The  sales  for  1849  including  all  the  herbs,  and  de- 
livered to  agents  amount  to  #4042.31  net. 

"We  raise,  gather,  and  prepare  this  year  5788  pounds 
of  herbs,  barks,  roots,  etc.,  which  is  five  hundred  pounds 
more  than  was  ever  culled  before. 

"The  foregoing  statistics  would  be  a  good  introduc- 
tion, I  thought,  for  the  first  journal  I  ever  kept  after 
having  worked  in  the  Herb  Department  14!  successive 
years. 

"Elisha  Myrick, 

"Jan.,  1850." 

"Jan.  2d.  Elisha  works  at  work  bench  in  the  Herb 
House,  packing  herbs  to  go  to  Boston." 

"Jan.  9,  1850.  Elisha  works  all  night  packing  and 
making  out  bills." 

"Jan.  14,  1850.  Elisha  up  at  3  o'clock  in  the  morning 
writing  and  putting  up  his  herbs." 

"Jan.  17,  1850.  Elisha  is  up  at  4  o'clock  putting  up 
herbs  to  go  to  Boston.  Three  sisters  pick  over  dry  sage 
in  the  evening." 

"Feb.  10,  1850.  Elisha  and  Mary  and  Charlotte  put 
33  pounds  of  herbs  in  ounces  for  Reed  &  Casler." 

"Feb.  14,  1850.  After  meeting  in  the  evening  we  got 
some  help  and  put  up  18  dozen  large  cans  of  thyme  till 
12  o'clock." 


THE   SCHOOLHOUSE 


THE   HERB    HOUSE 


THE  HERB   DEPARTMENT  251 

"August  2d.   Gather  some  hardhack." 

"August  6.    Commence  packing  poppy  leaves." 

"August  21,  1850.  Seven  sisters  and  four  brethren  go 
out  beyond  the  depot  to  pick  wintergreen." 

"August  22d.   Cut  the  pennyroyal  and  the  thyme." 

"August  31,  1850.   Cut  the  savory." 

"Sept.  2d,  1850.  Put  up  three  kettles  of  peach  leaves. 
Cut  the  lavender." 

"Sept.    6,    1850.     Go   after   goldenrod.     Cut   some 
savory." 

"Sept.  10.   Cut  the  hyssop  and  sweet  balm." 

"Sept.  11.   A  company  of  brethren  and  sisters  go  to 
Chelmsford  to  pick  wintergreen." 

"Dec,  1851. 

"Sold  in  Worcester  and  Providence  #514.09 

"     to  sundry  customers 2565.61 

Delivered  to  agents 2573.74 


#565344" 


"Dec,  1852.   Amount  of  herbs  sold  and  delivered  to 
agents  the  past  year,  #8300  net." 


252    GLEANINGS  FROM   OLD   SHAKER  JOURNALS 

From  the  Herb  Book 

1850 

"Sept.  15,  1850.  Send  fifteen  barrels  of  summer  sav- 
ory to  grind,  and  two  barrels  of  thyme.  Cut  the  thorn 
apple." 

"Sept.  23,  1850.   Commence  cutting  foxglove." 

"Sept.  25,  1850.  Get  a  large  load  of  bittersweet  from 
Acton.  Cut  the  remainder  of  the  foxglove.  A  very  large 
crop." 

"Sept.  27,  1850.  Make  Savin  ointment  at  the  wash- 
house.   Put  up  a  barrel  of  thyme  in  cans." 

"Sept.  30,  1850.  Pick  the  buckthorn  berries.  Prepare 
the  juice  and  put  up  sixteen  ounce  cans  to  go  to  New 
Bedford." 

"Oct.  1,  1850.  Make  the  buckthorn  syrup  and  put  up 
two  hundred  cans  of  herbs." 

"Oct.  3,  1850.  Go  to  Leominster  in  pursuit  of  herbs." 

"Oct.  5,  1850.  Put  up  730  ounces  of  peach  water  and 
rose  water  to  go  to  New  York. 

"A  great  number  of  herbs,  etc.,  sent  to  Underwood." 

"Oct.  21,  1850.  Go  after  chestnuts,  put  up  two  gross 
one  half  cans  of  sage  for  Underwood  and  prepare  a  lot  of 
herb,  etc." 


THE   HERB   DEPARTMENT  253 

"Nov.  2d,  1850.  Press  yellow  dock  root  all  day  —  311 
pounds  prepared  and  48  more  in  the  press,  making  359 
in  all." 

"Nov.  5,  1850.  Put  up  three  barrels  of  dock  root  to 
go  to  Rhode  Island." 

"Nov.  19,  1850.  Weigh  off  a  lot  of  herbs  bought  by  a 
man  by  the  name  Vormund  Hoyt,  of  Canada." 

10,767  pounds  pressed  in  1850 

"Sold  herbs  amounting  to #3768.18 

Delivered  to  agents 2305.06 


Total  amount  of  sales  in  1850     #6073.24  net." 

"Feb.  16,  1850.  Elisha  takes  up  the  horseradish  root 
in  the  dry-house  and  carries  it  to  the  grist  mill  and  gets 
it  ground,  also  three  barrels  of  dandelion  root." 

"Feb.  26,  1850.  We  work  till  eleven  o'clock  in  the 
evening,  putting  up  cans  of  horseradish  to  go  to  Cali- 
fornia." 

"March  25,  1850.  Up  at  two  o'clock  putting  up  orders 
to  go  to  Boston." 

"May  30.  Cut  500  pounds  sarsaparilla  root  and  200 
pounds  sage." 

"July  8,  1850.  Cut  horehound  and  catnip  and 
motherwort." 

"July  18.   Cut  the  canary  seed." 


254    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

"June  13,  1850.  Hoe  the  burdock  and  henbane  for  the 
first  time  in  the  west  garden ;  slough  the  carrot  field  for 
dandelions. 

"April  8,  1 85 1.  The  sisters  help  cut  up  some  herbs  to 
go  to  New  London." 

"April  30,  1 85 1.  Set  out  wormwood,  marshmallow, 
and  thyme  roots." 

"May  2d,  1851.  Transplant  hyssop  and  feverfew  to 
the  west  garden.   Transplant  horehound  and  sage." 

"Sept.  13,  1 85 1.  Commence  making  ketchup  in  the 
new  furnaces.  Cut  the  marshmallow  and  sweet  marjo- 
ram and  rue  seed.    Isaac  got  a  load  of  life  everlasting." 

"Oct.  24,  1851.    Put  up  pumpkin  in  cans." 

"Nov.  7.    Put  up  cans  of  thyme." 

"Nov.  10,  1 85 1.    Fill  1000  cans  of  summer  savory." 

"Nov.  28,  1 85 1.  Put  up  200  cans  of  flour  of  pumpkin. 
Pack  a  lot  of  orders  to  go  to  New  York." 

"  Christmas  Day.  After  the  solemnities  of  the  day  are 
past  I  paper  a  lot  of  herbs." 

"Dec.  31,  1851.  This  day  the  year  1 85 1  closes  forever. 
We  have  had  some  hot  weather,  some  cold,  some  wet, 
some  dry  —  we  have  had  some  joys,  some  sorrows,  some 
prosperity,  and  some  adversity." 


THE   HERB   DEPARTMENT  255 

"Feb.  16,  1852.  Put  up  ten  pounds  fine  lilly  root  and 
one  hundred  pounds  ground  sage  in  pound  papers.  Pack 
$200  worth  of  pressed  herbs  to  go  to  Wilson,  Fairbanks 
&  Co.,  for  the  California  order.  Send  some  herbs  to  the 
agents." 

"Feb.  18,  1852.  Pack  four  large  boxes  of  prepared 
herbs  to  fit  out  Weeks  &  Potter,  Boston,  who  have 
taken  the  agency." 

"In  one  week  1596  pounds  of  herbs  are  pressed.  In 
the  year  1852  brought  in  #8300.14." 

"Feb.  13,  1852.  Pack  #7500  worth  of  cans  of  ground 
herbs  for  Underwood." 

"Feb.  14,  1852.  Pack  #7500  worth  of  cans  for  Davis, 
Boston." 

"Feb.  16,  1852.  Pack  #200  worth  of  prepared  herbs 
to  go  to  Wilson,  Fairbanks  &  Co.  for  the  California 
order.  Send  some  herbs  to  the  agents." 

"  Feb.  23,  1853.  Finish  the  hops  and  commence  press- 
ing for  an  order  to  go  to  London,  England." 

"Feb.  24,  1853.  Press  250  pounds  and  pack  79  differ- 
ent varieties  of  two  pounds  each  to  go  to  London." 

"August  n.  Take  up  the  poppy  capsules  and  work 
the  dandelion  root  and  cut  some  thorn  apple  leaves  for 
ointment." 


256    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

"Aug.  1 6.  We  go  with  a  number  of  the  sisters  to  the 
intervale  to  collect  a  load  of  hardhack.  Gather  bone- 
set  in  the  swamp.  Isaac  gets  a  load  of  queen-of-the- 
meadows." 

"Sept.  20,  1853.   Make  buckthorn  syrup." 


Roots  and  herbs  used 


Thoroughwort 

Sage 

Catnip 

Powdered  Snakeshead 

Lobelia 

Horseradish 

Hops 

Milkweed 

Motherwort 

Hardhack  leaves 

Thyme 

Powdered  Pumpkin 

Mullen 

Savory 

Marjoram 

Chopped  Wormwood 

Foxglove 

Parsley 

Rue 

Poppy  leaves 

Hyssop 

Dandelion 

Boneset 

Thorn   Apple,    leaves   and 

roots 
Dock 


Chopped  Tansy 

Peppermint 

Skullcap 

Spearmint 

Wintergreen 

Pennyroyal 

Fleabane 

Cicuta 

Coltsfoot 

Digitalis 

Feverfew 

Marshmallow 

Yellow  Lily  root 

Burdock  root 

Sarsaparilla  root 

Lavender 

Sumac  berries 

Water  Pepper 

Roman  Wormwood 

Lemon  Balm 

Mint 

Sweet  Bugle 

Oak  of  Jerusalem 

Elderberries 

Chickory 


XXVII 

MANNERS   AND   CUSTOMS 

Our  space  is  too  limited  to  include  any  more  of  the 
journals;  the  foregoing  extracts  have  been  chosen  with  a 
view  to  giving  a  correct  and  general  impression  of  life 
at  the  Shaker  Village.  One  phase  of  it,  however,  has  not 
been  sufficiently  emphasized  —  the  coming  and  going 
which  was  incessant.  It  was  the  habit  of  the  Ministry 
of  each  Society  to  visit  all  the  others  once  during  the 
year,  and  as  a  result  the  journals  are  full  of  entries  such 
as  this:  "A  load  of  visitors  arrive  from  Hancock";  or, 
"Our  Ministry  have  started  for  Canterbury";  and  so  on 
through  the  list. 

"The  world,"  as  the  Shakers  called  those  outside  of 
the  Society,  also  came  in  great  numbers;  some  from 
curiosity,  some  from  genuine  interest,  and  some  with  a 
view  of  joining  them.  Certainly  there  was  no  monotony 
in  the  life,  and  every  hour  of  the  day  was  filled  with  oc- 
cupation of  some  kind.  "The  world"  was  not  always 
conversant  of  the  habits  of  the  Shakers,  and  as  these  last 
were  ever  tenacious  of  adhering  strictly  to  all  that  they 
professed,  and  required  others  to  conform,  while  with 
them,  to  the  general  order  of  the  place,  they  had  some 
very  quaint  and  tactful  ways  of  communicating  their 
desire  on  this  point. 

The  following  account  of  a  visit  to  the  Shakers  is  a 
demonstration  of  this :  — 


258     GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

"  On  being  seated  at  table,  a  printed  sheet  was  handed 
to  the  guest,  which  at  first  might  be  mistaken  for  a  bill 
of  fare,  but  upon  inspection  proved  to  be  an  injunction 
to  take  upon  the  plate  only  what  was  to  be  eaten.  This 
little  sheet,  entitled  'Table  Monitor,'  was  written  by  a 
Shaker  sister,  Hannah  Bronson,  a  native  of  Vermont, 
who  entered  the  Community  about  the  year  1800:  — 

"  Table  Monitor 
'"Gather  up  the  fragments,  that  nothing  be  lost.'  —  Christ. 

"'Here,  then,  is  the  pattern  which  Jesus  has  set, 
And  his  good  example  we  cannot  forget. 
With  thanks  for  his  blessing,  his  word  we'll  obey, 
But  on  this  occasion  we  've  something  to  say. 

"'We  wish  to  speak  plainly  and  use  no  deceit; 

We  like  to  see  fragments  left  wholesome  and  neat; 
To  customs  and  fashions  we  make  no  pretense, 
Yet  think  we  can  tell  what  belongs  to  good  sense. 

"'What  we  deem  goodly  order  we're  willing  to  state, 
Eat  hearty  and  decent,  and  clean  out  our  plate; 
Be  thankful  to  heaven  for  what  we  receive, 
And  not  make  a  mixture  or  compound  to  leave. 

'"We  find  of  those  bounties  which  heaven  does  give, 
That  some  live  to  eat,  and  that  some  eat  to  live;. 
That  some  think  of  nothing  but  pleasing  the  taste, 
And  care  very  little  how  much  they  do  waste. 

'"Though  Heaven  has  blessed  us  with  plenty  of  food, 
Bread,  butter,  and  honey,  and  all  that  is  good; 
We  loathe  to  see  mixtures  where  gentlefolk  dine, 
Which  scarcely  look  fit  for  the  poultry  or  swine. 

"'We  often  find  left  on  the  same  China  dish 

Meat,  apple  sauce,  pickle,  brown  bread,  and  minced  fish; 
Another  replenished  with  butter  and  cheese, 
With  pie,  cake,  and  toast,  perhaps  added  to  these. 


MANNERS  AND  CUSTOMS  259 

"'Now  if  any  virtue  in  this  can  be  shown, 

By  peasant,  by  lawyer,  or  king  on  the  throne, 
We  freely  will  forfeit  whatever  we  've  said, 
And  call  it  a  virtue  to  waste  meat  and  bread. 

"'Let  none  be  offended  at  what  we  here  say, 
We  candidly  ask  you,  is  that  the  best  way? 
If  not,  lay  such  customs  and  fashions  aside, 
And  this  Monitor  take,  henceforth,  for  your  guide.' 

"Many  of  the  present  generation  have  doubtless 
heard  the  expression,  'Shaker  your  plate,'  who  will  now 
understand  from  whence  its  origin."  x 

"A  Manual  of  Good  Manners"  was  printed  at  New 
Lebanon  in  1844  and  we  cannot  resist  inserting  a  few 
quotations  from  it:  — 

"It  has  often  been  remarked  that  it  may  be  known 
whether  a  person  is  well  bred  or  not,  by  seeing  him  eat 
one  meal  of  victuals;  therefore  it  is  highly  necessary  for 
all  persons,  strictly  to  observe  the  rules  of  decency  and 
good  behavior  while  sitting  at  the  table. 

"Always  sit  erect  at  the  table. 

"The  body  should  incline  a  little  forward  when  eating, 
to  avoid  dropping  victuals  on  your  clothes.  Nothing 
looks  more  clownish  at  the  table  than  to  see  a  person 
grasp  and  handle  the  victuals  that  he  does  not  eat 
himself. 

"Never  gaze  at  a  person  when  he  is  eating,  for  it  looks 
as  though  you  coveted  his  victuals.  It  shows  low  breed- 
ing and  selfishness  to  pick  out  the  best  of  the  victuals, 

1  The  Shakers,  by  Charles  Edson  Robinson.  (East  Canterbury, 
1893O 


260    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

or  to  turn  over  a  piece  of  meat  to  look  at  both  sides  of  it 
before  you  take  it  to  eat. 

"Never  be  squinting,  and  scowling,  and  examining 
the  victuals  to  see  if  you  can  discover  a  coal,  a  speck,  or 
a  hair;  and  if  you  do  find  one,  take  it  out  decently,  and 
not  make  a  great  ado  about  it.  For  your  honor's  sake 
never  make  a  mountain  of  a  mole-hill. 

"Never  pocket  victuals  at  the  table,  it  denotes  a 
thievish  disposition. 

"Throw  nothing  under  the  table. 

"Always  pick  your  bones  clean. 

"Behavior  toward  equals  and  general  behavior 

"Always  be  willing  to  take  your  share  of  disagreeable 
chores. 

"Never  play  mean,  dirty  tricks  upon  any  one;  it 
shows  meanness  of  heart  and  an  ugly  disposition. 

"Never  give  a  joke,  unless  you  can  bear  one  as 
keen. 

"Jests  and  jokes  are  edge  tools,  and  very  dangerous  to 
use,  as  they  wound  the  tender  feelings  of  our  friends. 

"Never  hang  round  in  company  where  you  are  not 
wanted. 

"Never  stand  on  the  sides  of  your  feet;  it  runs  down 
your  shoes. 

"Picking  pockets,  knocking  off  hats,  throwing  snow- 
balls, clubs,  stones,  or  sticks  in  the  street  or  at  each 
other,  is  extremely  rude  and  vulgar. 

"Biting  fruit  which  you  do  not  intend  to  eat  is  im- 
proper. 

"The  wicked  borrow  and  never  return;  but  Christians 


MANNERS  AND   CUSTOMS  261 

and  well-bred  people  make  it  a  rule  to  return  whatever 
they  borrow,  as  soon  as  convenient. 

"Be  careful  not  to  slam  doors  hard,  nor  walk  heavy 
up  and  down  stairs;  it  shows  a  noisy  sense. 

"Never  be  found  a-gazing  round  and  looking  over 
your  shoulder,  when  you  are  going  through  a  city  or 
village,  or  by  a  house;  if  necessary  to  look,  then  stop  and 
view  handsomely;  or  wait  until  you  get  fairly  by,  and 
then  turn  round  and  make  a  business  of  looking. 

"Never  try  to  pester  any  person  on  account  of  his 
form,  features,  or  complexion;  for  it  is  very  mean."  1 

1  Crude  but  excellent  advice! 


XXVIII 

THE    PHILOSOPHERS    AT   FRUITLANDS   AND 
THE    SHAKERS 

Sometimes  in  old  libraries  there  will  be  found  examples 
of  the  Shaker  literature,  for  among  the  Elders,  especially 
at  the  period  of  which  we  are  writing,  there  were  men  of 
excellent  mental  ability  and  no  small  literary  attain- 
ments. There  is  a  prevalent  impression  among  those 
who  know  little  of  its  history  that  the  Society  was  made 
up  entirely  of  ignorant  people.  Nothing  could  be  further 
from  the  truth,  as  can  be  proved  by  a  study  of  the  books 
they  have  written.  On  some  fundamental  points  the 
Shakers  differ  wholly  from  the  Orthodox  Church  as  has 
been  seen,  but  they  were  fully  capable  of  stating  the 
reasons  on  which  they  based  their  faith  both  cleverly, 
ingeniously,  and  often  persuasively.  These  men  were 
also  endowed  with  great  executive  ability  and  powers 
of  organization.  Elders  Joseph  Hammond  and  Joseph 
Myrick  were  conspicuous  in  this  way,  and  it  was  with 
them  especially  that  Bronson  Alcott  and  Charles  Lane 
and  others  among  the  transcendentalists  at  Fruitlands 
found  congenial  friendship  and  a  goodly  amount  of  men- 
tal inspiration.  It  was  no  small  wonder  that  these  men 
sought  to  converse  with  those  who  were  so  successfully 
solving  the  problem  of  a  communistic  life  in  direct  con- 
trast to  their  own  endeavors;  for  though  the  experiment 
at  Fruitlands  was  full  of  an  ideal  beauty  of  purpose,  it 


FRUITLANDS  AND  THE   SHAKERS  263 

was  proving  itself  to  be  faulty  from  the  material  stand- 
point, and  the  neat  houses  of  the  Shaker  Village  sur- 
rounded by  close-trimmed  grass  plots,  the  successful 
industries,  the  well-filled  granaries,  and  the  general 
atmosphere  of  cheerfulness  and  prosperity  could  not 
fail  to  arouse  a  curiosity  and  a  desire  to  penetrate  the 
principles  on  which  the  Society  was  founded,  and  to 
learn  the  methods  used  to  bring  forth  such  admirable 
results. 

Consequently  Charles  Lane  and  Bronson  Alcott  fre- 
quently left  their  "  New  Eden  "  on  the  slopes  of  Prospect 
Hill  to  pass  a  day  with  the  Shaker  Elders,  and  when  they 
returned  to  the  old  farm  at  nightfall  they  discussed  at 
length  all  that  they  had  seen  and  heard.  To  Alcott 
Fruitlands  was  still  the  acme  of  all  that  could  be  desired, 
but  as  the  autumn  approached,  Lane  became  more  and 
more  impressed  by  his  conversations  with  the  Shaker 
Elders. 

Those  who  have  read  "Bronson  Alcott's  Fruitlands" 
will  remember  how  Charles  Lane  began  to  influence  Mr. 
Alcott  with  the  idea  of  the  advantages  of  joining  the 
Shakers  after  it  had  become  wholly  evident  that  the 
experiment  at  Fruitlands  must  be  abandoned;  and  how 
Mrs.  Alcott,  fearful  of  what  new  impulse  might  seize  the 
philosophers,  wrote  hurriedly  to  her  brother,  Samuel 
May,  to  secure  another  home  for  them,  in  order  to  re- 
move her  husband  from  the  danger  of  such  suggestions. 

When  the  Con-Sociate  family  at  Fruitlands  was 
broken  up,  and  the  philosophers  had  dispersed,  saddened 
by  the  tragedy  of  failure,  Charles  Lane  and  his  son 
William  joined  the  Shakers. 


264    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

Alcott  wrote  to  his  brother  Junius  from  Still  River  on 
June  5,  1844:  — 

"We  came  here  in  April  and  propose  remaining  until 
autumn.  Where  I  am  to  go  next  does  not  appear.  Lane 
left  me  and  joined  the  Shakers  near  by,  where  he  now  is, 
and  Fruitlands  our  former  place  is  in  their  care."  l 

The  following  entries  are  a  few  of  a  great  number  to 
be  found  in  the  Shaker  journals  showing  how  strongly 
attracted  these  transcendentalists  were  to  this  Society:  — 

"Nov.  29,  1843.  Lane  the  transcendentalist  came 
here  in  company  with  a  man  from  Boston  who  professes 
to  have  received  light  enough  to  take  up  his  cross." 

"Jan.  4,  1844.  Charles  Lane  and  his  son  came  to  the 
South  Family  yesterday.  They  have  come  to  join  our 
Society.  They  came  here  to-day  to  see  about  our  taking 
the  boy  in  this  family.2  The  Elders  conclude  to  take 
him.  His  name  is  William  Lane.  Born  August  II,  1832, 
in  the  City  of  London,  England." 

Those  who  joined  the  Society  could  visit  the  different 
families;  therefore,  there  are  many  mentions  of  Lane 
going  to  see  his  son.  But  it  is  evident  that  he  took  trips 
away  at  times  and  allowed  himself  the  privilege  of  com- 
ing and  going  as  he  chose.  The  truth  is  he  was  in  search 

1  They  looked  after  it  while  Joseph  Palmer  was  making  his  prep- 
arations to  establish  himself  there  permanently. 

2  The  Church  Family. 


THE   HOME  OF   THE   SOUTH    FAMILY   OF   SHAKERS 
AT    HARVARD,    MASS. 


THE   SHAKER    MEETING-HOUSE   AT    HARVARD,    MASS. 


FRUITLANDS  AND   THE  SHAKERS  265 

of  something  which  he  never  found,  and  he  restlessly 
wandered  from  one  community  to  another  in  his  search 
for  the  ideal  manner  of  living.  It  is,  of  course,  incon- 
ceivable that  he  should  ever  have  thought  of  abandoning 
the  freedom  of  his  philosophy  for  the  restrictions  of  the 
Shaker  religion,  but  what  he  sought  there  was  the  rou- 
tine of  a  life  of  alternate  action  and  meditation  for  which 
his  soul  yearned,  and  the  Shakers  seemed  to  allow  him 
the  right  to  act  according  to  his  own  light.  From  the 
point  of  view  of  their  own  definitely  outlined  faith,  they 
could  not  understand  his  attitude  of  mind,  searching  first 
here  and  then  there  for  an  ideal  environment  to  har- 
monize with  his  strict,  ascetic  temperament.  Even  here, 
where  a  daily  cross  was  taken  up  against  the  world  and 
the  flesh,  he  found  too  much  thought  given  to  supplying 
bodily  needs.  His  theories,  regarding  the  necessity  of 
abstaining  from  all  but  the  smallest  measure  of  food 
that  would  sustain  life,  in  no  way  coincided  with  those 
of  the  Shakers,  who  believed  in  building  up  a  strong 
body  in  order  to  work  the  better  for  "the  glory  of  God." 
His  friendship  with  the  Elders  evidently  made  him  a 
privileged  person,  which  accounts  for  his  coming  and 
going  as  shown  in  the  journals:  — 

"Jan.  18,  1844.  Charles  Lane  and  bearded  Palmer 
and  his  son  and  a  boy  came  here.  All  except  his  son 
stayed  to  dinner." 

"March  18,  1844.  William  Lane  went  into  the  shoe- 
maker's shop  to  work,  and  is  to  learn  the  trade;  com- 
menced to-day." 


266    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

"March  20,  1844.    Alcott  and  his  wife  and  daughter 
here  on  a  visit  and  take  dinner." 


"  March  27,  1844.  Charles  Lane  and  Samuel  Bowers  * 
arc  here  on  a  visit  —  they  stay  all  day  and  read  a  letter 
recently  received  from  England,  and  several  others  ad- 
dressed to  their  friends  there.  Elder  Joseph  accom- 
panied them  on  their  visit." 

"Friday,  Dec.  27,  1844.  Bronson  Alcott,  Charles 
Lane's  associate  in  transcendentalism,  came  here  from 
Concord,  Massachusetts,  on  foot,  in  company  with 
Edward  Hosmer,  with  whom  Alcott  lives  at  the  present 
time.  They  came  to  the  South  Family  yesterday  and 
visit  here  to-day  in  company  with  Charles  Lane.  Hos- 
mer is  much  liked  for  his  candor  and  intelligence.  The 
above-named  return  to  the  South  Family  between  three 
and  four  of  the  clock." 

The  following  is  a  letter  from  Lane  to  Mrs.  Alcott, 
which  is  of  interest,  as  it  is  expressive  of  his  attitude  of 
mind  while  living  with  the  Shakers:  — 

Charles  Lane  to  Mrs.  Alcott 

"Harvard,  Mass.,  Feb.  226.,  1845. 
'"If  a  judgment  on  self-experience  is  permitted,  self- 
gratification  has  formed  but  a  small  item  in  the  last  ten 
years  of  my  progress.  But  it  is  for  that  reason  it  has  been 
progress  and  not  mere  existence.  I  am  here  for  that  pur- 

1  Samuel  Bowers  was  one  of  the  English  mystics  who  had  been 
of  the  Fruitlands  Community. 


FRUITLANDS  AND   THE  SHAKERS  267 

pose.  Not  among  people  who  imagine  they  are  already 
saved,  but  who  have  arrived  at  consciousness  of  the  ne- 
cessity of  doing  something  now  and  at  once,  day  by  day, 
in  order  that  they  may  be  saved.  Were  you  to  point  out 
the  position  where  I  should  be  in  conditions  still  more 
progressive,  still  more  vital,  still  more  loveful,  my  duty, 
my  desire,  my  destiny  would  impel  me  to  flee  to  it.  The 
course  you  indicate  is  not  so  obviously  onward  that  I 
instinctively  perceive  it.  Backward  I  dare  not  go.  Even 
to  look  backward,  to  think  backward,  is  to  be  changed 
into  a  pillar  of  salt,  —  to  be  petrified  into  a  piece  of  dead 
and  contemptible  history. 

"I  regret  also  to  be  understood  as  putting  my  mind 
thus  with  the  idea  that  sublimer  conditions  are  possible. 
I  feel  daily  that  there  is  such  a  possibility  —  so  do  my 
companions.  I  am  making  the  best  efforts  I  can  to  pro- 
duce them  —  so  are  they.  What  this  Society  has  been 
and  is  to  me  I  cannot  promise  it  would  be  to  every  one 
of  an  ideal  temperament.  Neither  can  I  verbally  reveal 
it.  I  shall  not  however  have  lived  in  vain  for  the  great 
end  if  by  my  presence  here  through  the  needful  trials  and 
labors,  I  shall  become  a  plank  in  the  narrow  way  over 
which  others  shall  hereafter  find  a  smoother  passage  to 
temporal  and  eternal  happiness.  In  any  event  I  am  mak- 
ing valuable  practical  experiences,  psychological  as  well 
as  physical.  You  will  believe  me  when  I  say  there  is 
abundant  opportunity  here  to  help  the  human  race,  by 
example  or  exhortation.  Self-denial,  the  great  teaching 
process  is  permitted  here  to  the  greatest  extent,  not  only 
permitted,  but  encouraged  and  extolled,  and  of  course 
cannot  fail,  sooner  or  later,  of  its  legitimate  results.   On 


268    GLEANINGS  FROM   OLD   SHAKER  JOURNALS 

the  whole  then  the  missionary  spirit  is  not  void  of  hope- 
ful employment  in  this  sphere.  I  think  nowhere  is  the 
twofold  purpose  in  human  life,  of  being  good  and  doing 
good,  so  fully  provided  for.  If  I  but  imagined  a  better 
place  I  would  instantly  explore  and  test  it." 

It  is  evident,  as  the  letter  goes  on,  that,  strange  as  it 
may  seem,  Mrs.  Alcott  was  making  a  proposition, 
backed  by  Emerson,  to  start  another  community.  Her 
husband's  grief  at  the  failure  of  "  Fruitlands"  was  so 
intense,  that  with  her  usual  unselfish  devotion  she  was 
willing  to  make  another  sacrifice  of  herself  and  her 
children  in  order  to  enable  him  to  make  one  more  at- 
tempt to  realize  his  altruistic  dreams  of  a  new  Eden. 
But  Charles  Lane  had  suffered  irreparable  financial 
losses  in  the  "Fruitlands"  experiment  and  he  evidently 
shrank  from  involving  himself  again  in  so  disastrous  a 
venture. 

"If,"  he  continues,  "you  have  assumed  that  I  must 
see  your  proposition  is  a  progressive  one  for  me,  I  may 
mention  two,  that  I  may  call  private  items,  which 
would  have  to  be  cleared  up  in  my  mind,  in  addition  to 
those  over  which  I  ought  to  hesitate  as  well  as  any  other 
proposed  cooperative.  Friend  Emerson  does  not  act, 
or  profess  to  act,  wholly  on  universal  grounds.  Earnest 
devotion  and  unquenchable  hope  do  not  suggest  his 
offering.  Unless  I  am  wrong,  it  is  an  act  of  the  purest 
individual  friendship.  The  rest  of  the  outward  means  I 
understand  to  be  still  more  private  and  individualized. 
I  apprehend  this  basis  will  vitiate  and  mar,  if  not  en- 


FRUITLANDS  AND  THE  SHAKERS  269 

tirely  neutralize,  the  good  moral  results  that  could  not 
fail  to  arise  in  a  building  founded  on  the  true  rock.  It  is 
no  worse  than  the  old  world,  but  it  is  far  behind  '  Fruit- 
lands '  or  this  work.  My  resolution  would  be  to  live  in 
caves  and  log  huts  till  we  can  build  better  dwellings,  and 
far  away  from  all  beloved  association  rather  than  be  en- 
tangled in  modes  which  involve  the  very  evils  of  which 
we  seek  to  rid  mankind.  I  know  many  errors  still  cling 
here,  but  not  that  fatal  one  of  property  involvements 
with  the  old  world. 

"No  one  can  at  any  time  advance  beyond  his  age 
without  bearing  as  great  'a  cross'  as  he  is  able  to  live 
under.  Whoever  does  this  is  in  the  process  of  salvation. 
To  rejoin  your  family  would  be  far  from  crossing  to  my 
nature. 

"  Permit  me  to  add  that  my  sentiment  regarding  our 
onward  duty  towards  building  up  the  new  world  does 
not  consist  with  the  notion  that  we  are  to  neglect  our 
duties  to  the  old  world,  or  to  abandon  our  human  rela- 
tions. On  the  contrary,  I  should  say  he  who  is  fittest  for 
the  spiritual  sphere  has  best  accomplished  his  duty  in 
the  natural  sphere  even  in  the  judgment  of  the  natural 
world  itself.  We  are  not  to  destroy  the  law,  but  to  fulfil 
it,  and  fulfilling  the  law  is  the  first  step  in  the  gospel. 
This  is  the  feeling  of  the  United  Society  as  expressed  in 
its  earliest  conditions,  which  I  call  the  steps  to  the 
Temple,  namely  — 

"  I.  Pay  all  your  just  debts.  "4.  Give  your  hands  to  work. 

"2.  Right  all  your  wrongs.  "5.  and  your  hearts  to  God. 

"3.  Confess  and  forsake  your  sins. 


2-jo    GLEANINGS  FROM  OLD  SHAKER  JOURNALS 

"With  kindest  regard  to  all  around  you  I  continue  in 
peace  thy  friend, 

"Charles  Lane. 

"William  is  quite  well  and  'jolly.'  Elder  Joseph  has 
been  ill  ever  since  I  returned.  Yet  he  would  be  glad  to 
see  Mr.  and  Mrs.  Hosmer  as  expected."  1 

A.  Bronson  Alcott  to  his  brother  Junius  Alcott 

"28th  October,  1844. 
"Lane  is  writing  letters  to  England  on  Shakerism." 

Letter  from  I.  B.  Howe  to  A.  Bronson  Alcott 

"  Haverhill,  Oct.  16,  1844. 
"How  is  Mr.  Lane  satisfied  with  the  Shakers?  They 
have  done  nobly.  If  they  print  and  demonstrate  their 
principles  they  would  make  a  good  peace  army.  I  have 
thought  more  favorably  of  the  Shakers  lately  than  for- 
merly. They  have  accomplished  wonders.  Do  not  they 
work  too  much  and  study  too  little?  Are  they  willing  to 
receive  new  ideas  or  'revelations'?" 

When  in  1848  Charles  Lane,  who  had  returned  to 
England,  wrote  to  Mr.  Alcott  of  his  son's  safe  arrival  on 
the  ship  Katherine  at  Liverpool,  after  a  stay  of  four 
years  with  the  Shakers,  he  makes  this  remark:  "If  the 
Shakers  have  deprived  him  of  instruction,  they  have  not 
diminished  his  desire  for  progress.  God,  nature,  or  or- 
ganization has  been  too  strong  for  them." 
1  Fruitlands  Collection. 


FRUITLANDS   AND   THE   SHAKERS  271 

Extract  from  a  letter  to  Mr.  AlcottfromEdnah  D.  Littlehale, 
written  at  Harvard  on  July  ig,  1849 
"There  are  those  who  are  ever  young  because  their 
time  is  full  of  eternity. 

"One  night  I  left  a  party  on  Prospect  Hill  and  wan- 
dered down  over  the  pastures  for  a  nearer  view  of  Fruit- 
lands.  I  had  had  poor  and  unworthy  feelings  and 
thoughts  that  day,  and  as  I  stood  and  looked  upon  the 
wild  rocks  and  woods  about  the  spot,  I  remembered  that 
it  had  been  the  scene  of  a  noble  attempt  whose  failure 
even  was  blessed,  and  I  could  see  you  wandering  beneath 
those  trees,  and  I  felt  the  strengthening  influence  which 
comes  from  your  presence  —  that  I  cannot  fall  from  a 
high  ideal  —  that  acceptance  of  a  lower  aim,  of  anything 
less  than  the  absolutely  true  and  good,  is  death.  I  have 
been  quite  interested  in  the  Shakers  since  I  have  seen 
them.  Their  worship  impressed  me  more  than  that  of 
our  ordinary  churches,  for  it  was  earnest  and  sincere, 
and  although  its  symbolism  was  poor  and  literal,  yet 
there  is  a  recognition  in  it  of  the  symbolical  nature  of  all 
outward  life.  They  looked  indeed  like  wild  spectres  as 
they  marched  around  the  room,  but  I  found  myself 
absorbed  in  watching  individuals,  —  in  trying  to  enter 
into  their  consciousness  and  to  see  as  they  did.  How 
much  is  there  worthy  of  reverence  in  every  form  of  reli- 
gion, when  we  have  our  own  position,  to  look  at  it  from 
the  point  of  view  of  its  believers.  I  have  read  since  one 
of  the  Shaker  books,  and  it  seems  to  me  they  have  some 
great  ideas.  The  recognition  of  the  Feminine  element  is 


272    GLEANINGS  FROM   OLD   SHAKER  JOURNALS 

certainly  important,  and  in  unison  with  the  growing 
sentiment  of  our  times,  and  the  Sacredness  of  labor  is  not 
less  so.  I  felt  neither  contempt  nor  ridicule  as  I  left 
them,  —  only  a  regret  that  any  should  be  cut  off  from 
aught  that  is  beautiful  and  rich  in  human  life. 

"  Ednah  Littlehale."  x 

1  Ednah  Littlehale  was  afterwards  Mrs.  Cheney,  who  wrote  the 
Life  of  Louisa  M.  Alcott. 


XXIX 

HARVARD   RECOLLECTIONS 

Little  by  little  a  change  came  over  the  Shakers  after 
this.  Whereas  in  previous  years  it  was  deemed  a  priv- 
ilege to  show  the  world  the  zeal  and  the  enthusiasm  with 
which  they  performed  their  acts  of  worship,  a  certain 
diffidence  had  now  come  over  them  —  they  shrank  from 
ridicule  and  misunderstanding.  The  symbolism  which 
meant  so  much  to  them  was  misinterpreted  by  onlook- 
ers. It  seemed  as  if  the  zenith  had  been  reached,  had 
even  been  overreached,  or  as  if  they  had  pitched  their 
note  too  high  for  possible  sustaining,  and  the  inevitable 
reaction  now  set  in. 

As  long  as  Philemon  Stewart  lived  he  did  his  best  to 
keep  the  fire  of  the  spirit  glowing  at  white  heat,  but  as 
the  years  went  on  it  could  be  plainly  seen  that  what  had 
been  before  had  slipped  into  the  past.  A  calm  serenity 
now  took  the  place  of  the  old  exuberant  ecstasy  —  they 
then  became  a  peaceful,  quiet,  orderly  Society  —  full  of 
industry  —  reputed  for  their  honesty,  and  well  beloved 
throughout  the  countryside.  The  world  still  went  to 
watch  them  at  their  worship,  but  it  was  now  a  quiet 
march,  with  slightly  waving  hands,  which  kept  time  to 
the  hymn.  Undoubtedly  when  quite  alone  some  old- 
time  fervor  might  break  forth  in  some  of  the  older  mem- 
bers; but  as  a  rule  a  decorous  sense  pervaded,  making  all 
seem  but  a  shadow  of  that  strange  ecstatic  past.   The 


274    GLEANINGS  FROM  OLD  SHAKER  JOURNALS 

psychic  wave  which  had  so  stirred  the  deep  emotions 
had  now  run  its  length  and  passed  beyond. 

Brook  Farm,  and  Fruitlands,  and  the  Second  Advent- 
ists,  and  all  the  centres  where  the  spirit  moved  were 
silent;  all  had  gone  except  the  Shakers,  and  they,  in 
peaceful  quietude,  retreated  more  and  more  from  the 
world's  inspection,  leading  still  their  busy  and  indus- 
trious lives,  but  now  devoid  of  exaltation. 

Some  of  the  Elders  of  the  "Fruitlands"  days  are  still 
remembered,  and  now,  when  even  the  old  Shaker  Church 
is  closed  and  the  Holy  Hill  is  overgrown  and  desolate 
because  so  few  are  left,  the  residents  will  tell  of  good  old 
times  when  all  the  country  folk  would  come  from  far  and 
near  to  attend  the  Sunday  meeting.  And  some  will  tell 
about  Elijah  Myrick  and  his  wise  invention  of  a  chimney 
pot  which  sold  throughout  the  land.  Elijah  had  a  bland 
and  sympathetic  face  and  was  a  well-loved  Elder.  The 
Harvard  people  voted  him  on  the  School  Board,  and  one 
erstwhile  teacher  tells  of  how  he  annually  visited  the 
school  in  order  to  address  the  scholars,  and  they  were  to 
recite  before  him.  But  when  he  came,  his  address  was 
very  short  and  to  the  point:  "What  we  want,  my  dear 
children,  is  harmony  —  above  all  things  harmony  — 
harmony" ;  and  being  seated  he  continued  to  murmur 
"harmony,"  and  dropped  into  a  quiet  slumber,  while  the 
delighted  children  recited  unmolested.  This  he  did  each 
year. 

Then  there  was  Elder  Simon  Atherton,  a  good  wise 
man,  astute  as  could  be,  who  was  a  most  successful 
financier  and  kept  a  watch  over  the  investments  of  the 
Shakers,  and  sold  the  herbs  and  garden  seeds  throughout 


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HARVARD   RECOLLECTIONS  275 

the  State;  and  of  the  Sisters  Eldress  Tabitha  Babbitt,  a 
clever,  talented  woman,  and  an  inventor,  too.  The 
following  account  of  her  was  compiled  by  a  resident  of 
Harvard :  — 

"One  of  the  most  talented  women  among  the  Shakers 
was  Tabitha  Babbitt.  While  watching  the  operations  of 
making  wrought  nails,  it  occurred  to  her  that  they  might 
be  cut  from  a  sheet  of  iron  rolled  to  the  right  thickness. 
She  told  her  idea  to  the  smith;  he  tried  it,  and  cut  nails 
were  the  result.  One  day  as  she  was  spinning,  she  no- 
ticed the  brethren  sawing  wood  in  the  old-fashioned 
way;  she  observed  that  one  half  of  the  motion  was  lost, 
and  so  conceived  the  idea  of  a  circular  saw.  She  made  a 
tin  disc,  notched  it  round  the  edge,  slipped  it  on  the 
spindle  of  her  wheel,  tried  it  on  a  piece  of  shingle,  found 
it  would  cut,  and  gave  to  the  world  the  buzz-saw.  The 
first  circular  saw  made  under  her  instructions  is  on  ex-v 
hibition  in  the  Geological  Building  at  Albany,  New 
York.  She  invented  the  double  spinning-head  our 
grandmothers  loved  so  well.  At  the  time  of  her  death 
Tabitha  Babbitt  was  inventing  false  teeth  and  had  al- 
ready made  a  set  in  wax." 

But  most  of  all  they  speak  of  Augustus  Grosvenor  and 
his  untimely  end.  With  bated  breath  they  tell  of  how 
fine  a  man  he  was,  and  how  many  friends  he  had,  and 
how  he  drew  the  plans  and  built  the  Rural  House  with 
forty  rooms  in  it,  and  how  one  day  the  Shakers  ceased 
to  call  him  Elder,  and  he  was  forced  to  tend  the  swine 
as  a  rebuke,  and  desperate  with  humiliation  his  heart 


276    GLEANINGS   FROM   OLD   SHAKER  JOURNALS 

stopped  beating  and  he  fell  dead.  Old  Dr.  McCollister, 
of  Ayer,  was  called,  and  owing  to  the  excited  clamoring 
of  his  friends  an  autopsy  was  held,  and  behold!  his  heart 
was  rent  in  two.  His  heart  was  put  into  a  jar  and  taken 
to  the  druggist's  shop  at  Ayer,  and  there  his  friends  re- 
viewed it  year  by  year,  and  saw  the  rent  fully  three 
inches  long  that  cleft  it. 

Now  the  truth  of  it  was  this:  Elder  Augustus  Gros- 
venor  was  a  rather  remarkable  man,  handsome  and  fine- 
mannered.1  His  brother  Lorenzo  and  his  two  sisters 
Fidelia  and  Roxalana  were  Harvard  Shakers,  and  they 
all  possessed  a  goodly  measure  of  intelligence  and  no 
small  amount  of  executive  ability.  Augustus,  however, 
though  thoroughly  well  meaning  and  a  devout  Shaker, 
unfortunately  had  no  head  for  figures.  So  when  he  built 
the  Rural  Home,  with  forty  rooms  in  it,  he  let  his  en- 
thusiasm for  seeing  things  done  well  get  much  the 
better  of  him  and  thus  failed  to  count  the  cost.  The 
result  of  this  was  a  cruel  blow  to  the  Shakers.  A  debt 
of  twenty-five  thousand  dollars  confronted  them.  This 
they  paid  with  the  help  of  the  Shakers  at  Shirley,  but 
naturally  they  felt  some  apprehension  for  the  future, 
and  so  released  him  (as  they  call  it)  from  his  position  of 
Elder.  If  he  cared  for  the  swine  it  was  no  more  than  he 
had  done  in  earlier  years,  or  than  others  did  by  turns, 
and  as  for  his  heart,  it  was  feeble,  anyway,  and  liable  to 
break.   So  say  the  Shakers. 

But  a  most  unhappy  thing  occurred.   The  drug  store 

1  Augustus  Grosvenor's  father  and  mother,  Ebenezer  and  Mary 
Grosvenor,  joined  the  Shakers  in  1819  with  their  four  children. 
After  being  ardent  Shakers  for  forty-six  years  Roxalana  and  Fidelia 
left  the  Society  to  study  mesmerism  in  1865. 


AUGUSTUS   GROSVENOR 
Died  Sept.  g,  1864,  aged  57  years 


HARVARD    RECOLLECTIONS  277 

suddenly  changed  hands,  and  the  newcomer  was  a 
stranger  who  had  never  heard  this  tale,  and  in  clearing 
away  the  rubbish  Augustus  Grosvenor's  heart  went 
with  it  —  nobody  knows  where!  His  body  lies  in  the  old 
graveyard,  but  without  a  heart! 

So  ended  the  earthly  career  of  Elder  Augustus  Grosve- 
nor  in  1864. 

And  other  residents  recall  the  time  when  two  young 
Shakers  found  the  call  of  life  and  love  too  much  for  them 
and  so  eloped  to  Ayer,  and  wedding  bells  rang  out  to 
greet  them  as  a  horse  and  wagon  was  seen  coming  at  full 
speed  down  the  Harvard  road.  Two  friends  had  planned 
the  escape  and  a  clergyman  stood  ready  to  unite  them. 
But  there  was  no  need  to  fear  pursuit.  The  Shaker's  life 
is  one  of  voluntary  submission.  If  any  leave  them  and 
go  out  into  the  world  they  can  never  return,  but  they  are 
left  in  peace  to  go  their  way. 

The  question  is  so  often  asked :  —  "How  can  a  Society 
of  brethren  and  sisters  be  made  to  lead  a  life  of  absolute 
aloofness  from  all  that  stirs  the  human  heart  through 
mutual  attraction?"  Ask  any  one  who  has  ever  lived 
near  them  and  they  will  tell  you  that,  however  strange  it 
seems  to  those  outside,  the  Shakers  are  genuinely  scrup- 
ulous to  live  up  to  the  one  great  principle  of  their  faith 
—  and  all  who  know  them  in  the  surrounding  townships 
will  bear  witness  to  a  full  belief  in  their  integrity.  "A 
Shaker  is  a  Shaker,"  they  will  tell  you,  and  that  sums  up 
a  life  of  work,  of  worship,  and  taking  up  a  daily  cross 
against  the  world  and  sin.  If  any  fail  in  this  they  have 
to  leave,  and  can  never  return  again. 


XXX 

WHO   WAS   LEOLINE? 

It  is  very  evident  to  those  who  follow  the  subtle  changes 
that  occurred  in  the  attitude  of  mind  of  the  Shakers, 
that  the  Elders  who  in  1843  claimed  widespread  increase 
throughout  the  different  families  of  the  Society,  both  in 
members  and  in  enthusiasm,  foresaw  with  sadness  a  few 
years  later  an  inevitable  decline  coming  which  they  had 
no  power  to  check.  The  reaction  from  excessive  religious 
excitement  to  a  distinct  tendency  to  analysis  and  intro- 
spection, the  advance  in  modern  machinery  which  was 
supplanting  hand  labor,  the  growing  use  of  concentrated 
foodstuffs,  and  the  change  in  medicine  from  bulky  doses 
of  herb  concoctions  to  tabloids,  the  innumerable  fac- 
tories being  built  to  turn  out  thousands  of  spools,  broom 
handles,  and  all  the  articles  which  formed  the  nucleus  of 
the  Shaker  industries,  which  relied  wholly  upon  hand 
labor,  and  a  general  turning  away  from  the  desire  for 
community  life  which  had  been  so  prevalent  before,  — 
these  oncoming  conditions  were  even  then  to  be  seen,  as 
specks  upon  the  horizon,  by  the  discerning.  Toward  the 
end  of  Elijah  Myrick's  life  he  saw  these  so  clearly  that, 
when  they  ceased  to  hold  their  meetings  upon  the  Holy 
Hill,  he,  so  it  is  thought,  buried  the  Lord's  Stone  in  some 
secret  place,  determined  that  no  chance  should  be  given 
to  the  vandals  and  the  scoffers  of  the  world  to  desecrate 
that  which  had  been  so  precious  and  so  sacred  to  the 
Shakers.  And  it  began  to  come  about  that  many  joined 


WHO  WAS  LEOLINE?  279 

the  Shakers  now  who  sought  their  quiet  village  as  a 
refuge,  rather  than  from  any  compelling  desire  toward  a 
life  devoted  to  crucifying  the  flesh,  and  while  these  con- 
formed in  every  way  to  the  Shaker  principles,  their  in- 
fluence tended  to  modify  much  that  before  had  been 
extreme.  Unhappy  wayfarers  in  the  struggle  of  Life 
would  seek  repose  among  them,  many  of  whom  had  edu- 
cation and  cultivation  to  recommend  them.  The  books 
of  original  poems  belonging  to  this  period,  which  were 
found  with  those  of  earlier  date,  —  all  of  them  outpour- 
ings from  human  hearts  during  hours  of  solitary  medita- 
tion, —  are  completely  different  and  on  a  different  plane 
from  those  that  preceded  them. 

One  dear  old  book  with  verses  in  it  was  found  hidden 
away,  and  long  since  forgotten.  The  picture  of  a  red 
rose  was  pasted  in  the  centre  of  the  cover,  and  all  the 
poems  were  signed  "Leoline,"  —  the  pretty  nom-de- 
plume  of  some  sweet,  long  dead  sister.  These  give  a 
glimpse  into  the  human,  tender  side  of  the  Shaker  that 
is  very  beautiful,  and  infinitely  touching.  Who  was 
"Leoline?"  No  one  can  tell,  because  all  clues  of  her 
have  long  since  disappeared.  "What  led  her  to  give  up 
her  youth,"  we  ask,  "and  join  the  quiet  Shakers?"  The 
question  can  have  no  answer  given  it.  We  see  the  book, 
—  we  note  the  deep-red  rose  so  carefully  pasted  on  the 
cover,  —  and  we  try  to  picture  Leoline  writing  in  the 
safe  seclusion  of  the  Shaker  Village. 

The  following  poems  and  sonnets  are  carefully  in- 
scribed. The  handwriting  is  long  and  slender.  Refine- 
ment and  charm  emanate  from  the  pathetic  little  book. 


28o    GLEANINGS  FROM   OLD   SHAKER  JOURNALS 

Sonnet  —  Love  —  Sept.,  1874 

How  strong  yet  sweet  the  power  of  human  love! 
It  vibrates  through  the  heart  when  but  one  cord 
Is  touched,  and  all  its  sentiments  accord 
In  one  grand  whole;  the  mind  aspires  above 
The  false,  the  paltry,  base,  impure,  and  grows 
In  consonance  with  God!  The  soul  abhorred 
Grows  strangely  fair,  and  in  thy  love,  dear  Lord, 
Reflects  the  image  of  the  snowy  dove. 
Ah!  would  that  I  like  dew  upon  the  rose 
The  perfume  of  that  love  draw  forth;  be  blest 
By  fellow-man;  enjoy  a  calm  repose 
From  Sorrow's  hand;  a  minister  of  rest 
To  weary  hearts;  till  life's  last  eve  shall  close 
And  find  thy  toil  and  pain,  O  Love  I  redrest. 

Leoline. 

Life's  Leaves 

Emerald  leaves  in  the  Spring's  young  garden, 

Tender  and  green, 
Fairest  flowers  in  their  arms  enfolding 

As  e'er  were  seen, 
Fluttering  down  at  our  feet  in  summer 

From  fruited  trees  — 
Crimson  and  brown  they  flood  in  autumn 

The  passing  breeze  — 
Falling  and  rising,  and  falling  again  — 

Remaining  so  — 
Sleeping  in  quiet  and  rest  all  winter 

Beneath  the  snow, 
Teaching  us  how  in  our  changing  ways 
At  last  there  are  quiet  and  peaceful  days. 

Many  leaves  that  are  pressed  as  keepsakes 

Of  long  ago  — 
Laid  away  'mong  the  precious  treasures 

We  value  so  — 
Given  to  us  from  the  doorway  rosebush 

By  some  dear  friend  — 
Kept  as  the  types  of  love  and  friendship 

That  never  end, 
Plucked,  it  may  be,  from  off  the  violets 

Above  the  bed, 


IS   THIS    "LEOLINE"? 
The  portrait  was  found  in  an  old  cupboard.    Name  unknown 


WHO  WAS  LEOLINE?  281 

Where  in  their  dreamless  sleep  are  lying 

Our  darling  dead  — 
Giving  us  all  through  our  changing  ways 
Sweet  momentoes  of  peaceful  days. 

Blotted  leaves  on  our  record  tablet 

All  stained  with  tears  — 
Showing  us  where  we  missed  our  lesson 

Along  the  years  — 
Pointing  with  golden  index  fingers 

At  those  well  learned  — 
Telling  us  truly  what  we  cherished 

And  what  we  spurned  — 
Holding  for  us  in  sacred  keeping 

The  trusts  we  gave, 
Writing,  just  as  we  live,  the  story 

From  crib  to  grave  — 
Teaching  us  where  in  our  changing  ways 
There  have  been,  and  might  have  been,  peaceful  days. 

Other  leaves  that  are  best  and  fairest 

Though  never  grown  — 
Golden  leaves  that  have  a  meaning 

To  us  alone  — 
Wrapped  up  with  care  and  laid  away 

And  kept  and  kept  — 
We  know  not  why  —  perhaps  the  giver 

So  long  hath  slept 
We  do  not  miss  them,  and  still  their  memory 

Is  precious  yet  — 
Sacred  and  holy  we  cannot  lose  it, 

Cannot  forget  — 
But  keep  the  lesson  through  changing  ways  — 
There  were,  are,  and  will  be  peaceful  days. 

Leoline. 
April  8,  1879. 


Sonnet 

If  I  should  send  a  ship  to  sea  to-night 
Full  freighted  with  rich  stores  of  uncoined  gold, 
And  bound  for  India's  clime  or  Iceland's  cold  — 
With  floating  pennons  waving  fair  and  bright  — 
But  with  no  rudder  at  the  helm  to  guide  — 


282    GLEANINGS  FROM   OLD   SHAKER  JOURNALS 

No  white  sails  waiting  to  unfurl  and  fold  — 
No  massive  anchor  my  brave  ship  to  hold  — 
How  could  I  hopeful  be  and  with  heart  light 
Expect  in  safety  she  would  reach  the  other  side? 
My  young  heart  is  a  vessel  launched  abroad 
Filled  with  ambitions,  with  high  hopes  and  pride  — 
But  without  friends,  its  voyage  is  a  fraud  — 
True  friends  to  lead,  those  whom  the  sea  hath  tried, 
Firm  friends,  to  hold  it  in  the  port  of  God! 

Leoline. 
Oct.,  1880. 

Sonnet 
To  Lucy  J 

Before  me  lies  a  well-worn  fan  of  thine  — 

I  see  the  wrinkled  hand  that  held  it  now, 

I  see  the  dim  blue  eyes,  the  furrowed  brow, 

And  round  thee,  as  of  old,  my  arms  would  twine; 

Why  hast  thou  left  me  here?   I  would  not  call 

Thee  back  to  me,  I  would  not  see  thee  bow 

Again  beneath  thy  pain.    I  wish  that  thou 

Had'st  taken  me  with  thee;  the  sun  may  shine, 

The  Summer  bring  her  flowers,  the  snowy  pall 

Of  Winter  spread  thy  bed,  —  thy  sun  has  set,  — 

Thy  flowers  are  bound  in  Love's  fair  wreath;  the  Fall 

And  Winter  of  thy  life  is  past,  and  yet 

I  hear  thy  voice,  I  see  thy  smile,  in  all. 

My  heart  breathes  peace  —  Love  nevermore  forgets. 

Leoline. 

Daisies 

Dotting  the  meadows  all  over, 

Playing  Bo-peep  with  the  clover, 
Bowing  and  nodding  above  the  green  grass, 
Kissing  the  hem  of  the  garments  that  pass, 
Daisies,  daisies,  beautiful  things,  — 
Are  ye  not  angels  on  flutt'ring  wings? 

Say,  what  in  the  world  do  you  think 

When  the  saucy  black  bobolink 
Singing  himself  out  of  breath,  has  to  pause 


WHO  WAS   LEOLINE?  283 

And  here  the  verses  come  to  a  sudden  ending  — 
unfinished. 

The  remaining  pages  of  the  little  book  look  strangely 
blank.   Time  is  yellowing  them. 

We  close  it  gently,  and  put  it  tenderly  away. 


CONCLUSION 


ELDRESS   JOSEPHINE   GILSON    IN    1916 


CONCLUSION 

The  manuscripts,  the  records  and  journals,  are  gathered 
up  now  with  a  lingering  regret.  Their  time-worn  faded 
pages  seem  like  the  faces  of  dear  old  friends.  As  the  last 
book  is  closed,  the  silence  is  broken  by  the  high,  thin 
quavering  tones  of  two  sweet  old  Shaker  voices,  singing 
in  unison  in  the  family  living-room  at  the  end  of  the 
hall:  — 

"How  pleasant  the  streams  as  they  flow  from  the  fountain 

On  this  Holy  Mount  of  the  Lord, 
Encircling  thy  borders,  O  beautiful  Mountain, 

Stand  hosts  of  bright  Angels  of  God. 
No  wonder  the  earth  with  the  heavens  is  blended, 

The  forests  with  music  resound, 
For  lo!  on  this  Mount  hath  Jehovah  descended 

And  sheds  His  bright  glory  around! 

"From  this  chosen  spot  with  divine  inspiration 

The  Most  High  shall  utter  His  voice  — 
Proclaiming  His  laws  to  all  kindred  and  nations 

And  causing  the  meek  to  rejoice  — 
O  Lord,  we  will  praise  and  forever  adore  Thee, 

For  righteous  and  holy  art  Thou  — ■ 
On  this  Holy  Mount  we  will  worship  before  Thee 

And  round  Thy  pure  altar  we'll  bow." 

I  glance  enquiringly  at  the  Eldress  — 

"It's  the  hymn  of  the  Holy  Fountain,"  she  says; 
"they  often  sing  it  when  they  sit  together  —  remem- 
bering." 


FINIS 


APPENDIX 


APPENDIX 

THE  BURYING-G ROUND 

Jeremiah  Willard  gave  about  an  acre  of  land  to  the  Church 
and  Society  of  Christians  in  Harvard  called  Shakers  for  the 
possession  of  a  burying-place  in  1792. 

The  Church  and  Society  by  mutual  agreement  began  to 
fence  it  with  stone  wall.  The  work  was  done  by  the  following 
persons: — 

Aaron  Jewett  Levi  Warner 

Hosea  Edson  Jonathan  Crouch 

Seth  Babbitt  Ebenezer  Lyon 

Oliver  Burt  Isaac  Cooper 

Caleb  Couch  Elijah  Warner 

Abiather  Eddy  Samuel  Cooper 

Henry  Godding  David  Dunnel 

Ezra  Lathe  Solomon  Cooper 

Aaron  Williams  Jonathan  Bridges 

Simon  Cooper  Solomon  Frizzle 

Abel  Jewett,  Jr.  Aaron  Jewett,  Jr. 

Joseph  Frost  Jeremiah  Willard 
Bezaliel  Edson 

The  above  fence  was  eight  days  a-building.  There  were  four 
yoke  of  oxen  employed  every  day  it  was  doing.  The  gate  was 
made  and  set  up  by  Hosea  Edson:  the  hinges,  latch,  etc.,  by 
Daniel  Jewett  and  Oliver  Roberson. 

Paid  Jeremiah  Willard  for  the  above  piece  of  land  $13.12. 

NAMES   IN   BURYING-GROUND   OF  THOSE 
LIVING   FROM   70  UPWARD 

Age  Date  of  Death 

Ezra  Newton 101  1896 

Olive  Hatch 100  1908 

Philip  J.  Mayer 99  1898 


292  APPENDIX 

Age    Date  of  Death 

Abigail  Worcester 98  181 1 

Hosea  Edson 96  1829 

Relief  Edson 96  1866 

Susanna  M.  Gooden 95  1795 

Maria  M.  Wood 95  1914 

Hannah  Bridges 94  1875 

Samuel  Blood 94  1844 

Henry  Gooden. . 94  1830 

Sarah  Kendall 93  1852 

Desire  Chandler 92  1865 

Sarah  Dodge 92  1841 

Molly  Lyon 92  1843 

Sarah  Cooper 92  1 807 

Deborah  Prentice 91  181 1 

Ruth  Stearns 91  1822 

Mary  Chandler 91  1855 

Elizabeth  Sears 91  1890 

Deborah  Dunham 90  1854 

Abiather  Babbitt' 90  1806 

Abel  Jewett 90  1806 

Charlotte  Preist 90  1892 

Louisa  E.  Green 90  1914 

Nathan  Kendall 90  1845 

Elizabeth  Dunham 90  1854 

Lucy  Mcintosh 90  1872 

Jemima  Blanchard 89  1847 

Abigail  Blanchard 89  1844 

Thomas  Hammond 89  1880 

Mary  Robbins 89  1889 

Eunice  Balthrick 89  1883 

Abigail  Babbitt 89  1813 

Elizabeth  Phinney 89  1813 

Mary  Crouch 89  1814 

Anna  Babbitt 88  1861 

Matilda  S.  Persons 88  1890 

Sarah  Sargent 88  1876 

PhebeKeep 88  1826 

Maria  Babbitt 87  1871 

Hannah  Babbitt 86  1852 


5  Q 


APPENDIX  293 

Age    Date  of  Death 

Deliverance  Cooper 86  1840 

Moses  Crouch 86  1807 

Rebecca  Robins 86  1834 

Lydia  Winchester 86  1820 

John  Perry 86  1819 

Luke  Fosgate 86  1873 

Simon  T.  Atherton 85  1888 

Susanna  Giddings 85  1887 

Joseph  Wyeth 85  1837 

Elizabeth  Fletcher 84  1839 

Sarah  Hammond 84  1848 

Betty  Babbitt 84  1865 

Stephen  McKnight 84  1914 

Seth  Blanchard 84  1868 

Bethiah  Prescott 84  1813 

Eunice  Wildes 83  1855 

Sarah  Crouch 83  1833 

Hannah  M.  Hall 83  1864 

Lucy  Hammond 83  1881 

Mary  Perry 83  1821 

Elizabeth  Jewett 82  1838 

Beulah  Cooper 82  1837 

Roxalana  Hill 82  1871 

Abel  Jewett 82  1859 

Grove  B.  Blanchard 82  1880 

Elizabeth  D.  Raymond 82  1867 

Joseph  Mayo 81  1852 

Anna  Lathe 81  1832 

Mercy  Clark 81  1825 

Olive  Blanchard 81  1868 

Elizabeth  Winchester 81  181 1 

Mary  Chandler 79  1885 

Mary  Hammond 79  1824 

Silas  Robbins 79  1825 

Anna  Mayo 79  1855 

Abigail  Osgood 78  1866 

Caroline  L.  Kingage 78  1878 

Phebe  Lyscom 78  1838 

Hannah  Eddy 78  1828 


294  APPENDIX 

A  ge    Date  of  Death 

Patience  Crouch 77  1843 

Mary  Grosvenor 77  1862 

Katherine  Hall 77  1890 

Silas  Temple 77  1852 

John  Warner 76  1834 

Jonathan  Chandler 76  1852 

Ebenezer  Grosvenor 76  1854 

Isaac  Rich 76  1866 

Xzena  Robbins 76  1826 

Mercy  Dring 76  1881 

Marcia  M.  Bullard 76  1899 

Ezra  Turner 76  1815 

Aaron  Jewett 75  1816 

Jonathan  Bridges 75  1833 

Sarah  Kendall 75  1882 

Sarah  Whitney 75  1880 

Rachel  Wood 75  1810 

Tabitha  Babbitt 74  1858 

William  Whiskins 74  1874 

Bethiah  Willard 74  1832 

Delighteth  Dodge 71  1826 

Ellen  Green 71  1915 

Abiather  Eddy 70  1816 

Obediah  Rich 70  1870 

Bathsheba  Winchester 66  1841 

Mehi table  Crouch 41  1821 

Brazilla  Alden 21  1810 

Mehitable  Grace 55  181 1 

These  last  are  recorded  on  account  of  their  quaint,  old-fash- 
ioned names. 

There  are  310  graves:  136  died  under  70;  174  over  70. 


APPENDIX  295 

THE  SQUARE   HOUSE 

"The  persons  whose  names  are  here  paid  the  sums  set  against 
their  names,   towards  paying  for  the  Square  House  farm  in 

Harvard." 

£      s.  d. 

$144.17  — Mother  Ann 43     5  o 

10 .  —  Amasa  Turner 3     o  o 

2 .      —  Jonathan  Clark 012  o 

9 .      —  Phinehas  Eames 214  o 

18.87  —  Zaccheus  Stevens 5  13  4 

5.56  —  Aaron  Williams 1   13  4 

2 .      —  Xzena  Robbins 012  o 

2.22  —  Ruth  Robbins 013  4 

1 .  —  Sarah  Robbins  Sen o  06  o 

20.      —  Jonathan  Wetherbee 6     o  o 

2 .  50  —  David  Melvin 015  o 

55 .  24  —  Hannah  Wait 13   1 1  5 

8.83  —  Susanna  Willard 213  o 

1 1 .  00  —  Jonathan  Wood 3  06  o 

13. 11  —  Peter  Ayers  and  John  Spires. .  .  318  8 

5 .00  —  Sarah  Whittemore 1    10  o 

2 .  23  —  Benjamin  Ellis 013  4 

1 .98  —  Robert  Kinnicom on  11 

4 .  67  —  Elizer  Goodrich 1  08  o 

6 .  67  —  Daniel  Wrathburn 2  00  o 

1 . 1 1  —  Asa  Bacon o  06  8 

2 .  00  —  Jonathan  Kinney 012  o 

40.00  —  Ethan  Phillips 12  07  o 

4 .  49  —  Ivory  Wildes I  09  8 

1 .  00  —  Jonathan  Slosson o  06  o 

1 .  00  —  David  Clark o  06  o 

1 .67  —  Joseph  Jewett . . .  .  : 010  o 

15.67  —  Samuel  Whittemore 4  14  "o 

165.86  —  Amos    Hammond    and    sundry 
other  persons,  a  part  of  which 

was  in  cattle 49  15  2 

19 .  58  —  Tabitha  Green 05  17  6 

$568.48  161     o  41 

1  Unpublished  Harvard  Shaker  Records. 


296  APPENDIX 

"In  1805  —  or  6  —  the  Square  House  was  fixed  up.  They 
hired  two  hands,  Josiah  and  Asa  Wetherbee,  who  new  shingled 
the  roof  and  clapboarded  the  body  of  the  house.  They  took 
away  the  little  porch  that  was  there  on  the  north  side  and  put 
a  new  porch  on  there  with  one  roof  slanting  to  the  north."  1 

"  In  1845  the  Square  House  had  a  new  roof  put  on  and  slated 
—  a  new  porch.  The  chimneys  taken  down  and  rebuilt  and 
considerable  done  to  the  inside  of  the  building."  2 

"March  20,  1846.  The  brethren  move  the  old  porch  at  the 
Square  House  down  by  the  barn  where  they  calculate  to  fix 
it  up  for  the  milk  convenience."  3 

PRODUCE   RAISED   IN  THE  CHURCH   FAMILY 

In  1840: — 

260  bushels  of  corn,  700  do  potatoes,  1000  rutabaga,  18  do 
beans,  6  do  peas,  300  do  rye,  800  lbs.  sweet  squash,  10  loads 
pumpkins,  5000  lbs.  pork,  4000  lbs.  beef,  1800  lbs.  cheese,  739 
lbs.  butter,  119  bushels  oats,  40  do  barley. 

In  1841: — 

3  bushels  wheat,  454  bushels  rye,  187  do  oats,  35  do  barley, 
140  do  corn,  40  do  beans,  800  do  potatoes,  100  rutabaga,  2000 
lbs.  cheese,  800  lbs.  butter,  5400  lbs.  pork,  4500  lbs.  beef. 

In  1842: — 

2500  lbs.  cheese,  11 70  lbs.  butter,  130  bushels  of  corn,  1000 
bushels  of  potatoes,  280  do  oats,  pork?  —  beef? 

In  1844: — 

Corn 175    bushels 

Oats 175 

Wheat 50 

Beans 35§ 

Potatoes 860 

Rye 90 

Butter 1 179    lbs. 

Cheese 34*6      " 

Pumpkins 34    ^ads 

Pork 3600    lbs. 

Herbs  raised  and  gathered 4406    lbs. 

This  was  from  the  Church  Family  alone.  The  South  Family 
and  North  Family  accounts  not  included. 

1  Unpublished  Harvard  Shaker  Records.        2  Ibid.        3  Ibid. 


APPENDIX  297 


THE  MEETING   HOUSE  RAISED 

In  1797  Sarah  Keep  sold  her  house  and  land  and  brought  in 
the  product,  £50. 

Oliver  Roberson  brought  fourteen  shillings  and  a  yearling 
colt. 

Deliverance  Cooper  brought  cloth  amounting  to  £1.5.6. 

Elizabeth,  Sarah,  Mary,  and  Patience  Crouch  brought 
twenty-four  yards  of  check  cloth  and  Sarah  brought  sundry 
other  things,  all  amounting  to  £1.8.0. 

Phebe  Keep  brought  one  shilling  and  sixpence. 

Deborah  Jewett  brought  three  sheep  and  ten  dollars. 

Solomon  Frizzle  one  hundred  and  twenty-seven  pounds  of 
cheese. 

Mehitable  Grace,  one  pound  of  chocolate. 

Oliver  Adams  paid  for  painting  of  the  meeting-house  £37.73 
as  a  gift  to  the  Society. 

May  19,  1798.   Raised  the  barn  by  the  store.1 

THE  SHAKERS 

Extract  from  a  letter  written  by  request  from  a  resident  of 
Harvard  who  was  brought  up  by  the  Shakers:  — 

"  Now,  regarding  the  Shakers:  I  hear  so  many  ideas  expressed 
regarding  Shaker  customs  that  are  not  at  all  in  keeping  with  the 
actual  conditions  that  sometimes  I  almost  decide  to  write  a  book 
about  these  people  myself.  Some  one  wrote  a  book,  'A  Shaker 
Wooing.'  I  think  it  was  W.  D.  Howells  —  absolutely  devoid  of 
Shakerism.  It  was  the  idea  any  one  visiting  there  for  a  few  days 
would  gather  from  personal  observation.  But  to  know  the 
Shakers  one  must  live  and  be  one  of  them. 

"Now  the  family  head  of  the  Shakers  consisted  of  one  Elder 
and  two  Eldresses.  They  were  the  ministerial  body.  They  were 
the  spiritual  advisers,  leaders  in  church  worship  and  were 
the  final  word  in  all  matters  relating  to  the  family  affairs.  The 
Shaker  villages  are  always  referred  to  as  the  'families.'    The 

1  Unpublished  Harvard  Shaker  Records. 


298  APPENDIX 

Church,  or  Centre  Family;  the  South  Family,  etc. ;  the  Trustees 
of  the  Society,  and  this  body  usually  included  the  Church  Min- 
is^ —  that  is,  the  family  head  before  mentioned  —  and  others, 
generally  the  family  Elders  and  Eldresses.  The  members  of  this 
body  were  the  business  managers  for  the  Society:  bought  and 
sold  land,  horses,  cattle,  supplies  —  invested  the  funds,  etc. 

"Regarding  the  work:  Elders  and  Eldresses  were  generally 
older  men  and  women  and  with  their  official  duties  found  little 
time  for  manual  labor,  although  they  did  work  when  occasion 
required.  In  the  summer  time  the  breakfast  was  served  at 
6  a.m.;  dinner  at  12;  and  supper  at  6  p.m.  There  was  no  varia- 
tion from  these  hours.  During  the  shorter  days  in  the  winter, 
breakfast  was  served  at  6.30  and  supper  at  5.30. 

"The  family  all  sat  in  one  dining-room  for  meals.  The 
brethren  at  one  long  table  and  the  sisters  at  another.  Elders  sat 
at  the  head  of  the  brothers'  table  and  Eldresses  at  the  head  of 
the  sisters'  table,  next  highest  in  rank  or  age  sat  next  and  so 
down  the  long  table,  the  boys  and  girls  at  the  foot  of  their 
respective  tables.  Same  with  Sunday  worship.  The  brothers 
stood  on  the  east  side  and  the  sisters  on  the  west  side  in  rows  or 
ranks.  Elders  at  the  head  of  the  line  and  the  boys  at  the  foot. 
During  their  march  songs  they  marched  in  twos,  in  a  large  circle 
around  the  hall  during  the  singing  —  the  Elders  leading  the 
men  and  the  Eldresses  the  women.  Some  of  the  older  ones  too 
feeble  to  march  sat  around  the  meeting-room. 

"Their  sleeping-apartments  were  in  the  same  building,  but 
the  brothers'  rooms  were  at  one  side  of  the  house  and  the  sisters, 
at  the  other  side.  Separate  stairways  were  made  for  the  use  of 
each  sex. 

"This  diagram  may  help  you:  — 

"  I.  Elder  —  the  spiritual  head  and  head  of  all  affairs. 
"  2.  Eldresses  —  relating  to  the  family  life. 
"  1st  and  2nd  Elder,  1st  and  2nd  Eldress  —  next  in  power 
and  direct  supervisors  of  the  details  of  family  life,  work,  etc. 
"  Five  Trustees  —  financial  and  business  managers." 


(3Tf)e  RtoetsiDe  ptc$0 

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